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Verse-by-Verse Bible Commentary
Luke 15:20

"So he set out and came to his father. But when he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him.
New American Standard Bible

Bible Study Resources

Dictionaries:
American Tract Society Bible Dictionary - Parable;   Bridgeway Bible Dictionary - Grace;   Kiss;   Baker Evangelical Dictionary of Biblical Theology - Christ, Christology;   Compassion;   Gospel;   Fausset Bible Dictionary - Zacchaeus;   Holman Bible Dictionary - Compassion;   Harmony of the Gospels;   Imagery;   Jesus, Life and Ministry of;   Kiss;   Luke, Gospel of;   Mercy, Merciful;   Neck;   Parables;   Prodigal Son;   Repentance;   Hastings' Dictionary of the Bible - Love, Lover, Lovely, Beloved;   Parable;   Hastings' Dictionary of the New Testament - Brotherhood (2);   Children of God;   Courtesy;   Death of Christ;   Father, Fatherhood;   Gospel (2);   Greetings;   Justice (2);   Kiss (2);   Love (2);   Luke, Gospel According to;   Man (2);   Neck;   Parable;   Personality;   Pity;   Pity Compassion;   Religious Experience;   Repentance (2);   Righteous, Righteousness;   Sympathy;   The Hawker's Poor Man's Concordance And Dictionary - Abba;   People's Dictionary of the Bible - Chief parables and miracles in the bible;   Wilson's Dictionary of Bible Types - Fly;   Watson's Biblical & Theological Dictionary - Salutations;  
Encyclopedias:
Condensed Biblical Cyclopedia - Jesus of Nazareth;   International Standard Bible Encyclopedia - Children of God;   Gesture;   Grace;   Kiss;   Neck;   Salvation;  
Devotionals:
Chip Shots from the Ruff of Life - Devotion for November 6;   Daily Light on the Daily Path - Devotion for July 8;  

Clarke's Commentary

Verse Luke 15:20. And kissed him. — Or, kissed him again and again; the proper import of καταεφιλησεν αυτον. The father thus showed his great tenderness towards him, and his great affection for him.

Bibliographical Information
Clarke, Adam. "Commentary on Luke 15:20". "The Adam Clarke Commentary". https://www.studylight.org/​commentaries/​acc/​luke-15.html. 1832.

Bridgeway Bible Commentary

102. Lost sheep; lost coin; lost son (Luke 15:1-32)

Jesus told these three short stories to answer the scribes and Pharisees, who had complained that he mixed with tax collectors and other low class people. The more respectable Jews considered such people unworthy of God’s blessings. They were angry that Jesus showed interest in them and that many of them responded to his message (Luke 15:1-2).

The stories of the lost sheep and the lost coin show that God does more than welcome sinners; he actually goes looking for them. And when they repent, he rejoices. The Pharisees, however, did not consider themselves sinners. Therefore, they could not repent and so they brought no pleasure to God (Luke 15:3-10).

In the story of the lost son there is again a contrast between those who considered they had done everything right and needed no repentance (the elder brother) and those who were obviously sinners but who knew it (the younger brother) (Luke 15:11-19). There is also a contrast between the pardoning love of God (the father who welcomes the rebel home) and the cold and merciless attitude of the Pharisees (the older brother who was angry because of the welcome the rebel received) (Luke 15:20-30).

Because the Pharisees knew God’s law, they had an advantage over the tax collectors, but because they were self-righteous they never saw themselves as ‘dead’ or ‘lost’. They therefore never came to God in repentance. As a result they were left out of the kingdom, but sinners entered it (Luke 15:31-32).

Bibliographical Information
Flemming, Donald C. "Commentary on Luke 15:20". "Fleming's Bridgeway Bible Commentary". https://www.studylight.org/​commentaries/​bbc/​luke-15.html. 2005.

Coffman's Commentaries on the Bible

And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son.

The inimitable Charles Hodge, distinguished preacher and author, has written a book on, "Will God Run?" giving the answer as "Yes! Yes! God will run! To save them who come unto him." The only one who came to meet the returning prodigal was his father.

God did not save him because he repented, nor because he walked all the way back home, but for one reason, and get this, people, He forgave him because he was his son! We are saved by grace, and don’t you forget it!Charles Hodge, Will God Run? (Dallas: Christian Publishing Company, 1965), p. 45.

Bibliographical Information
Coffman, James Burton. "Commentary on Luke 15:20". "Coffman's Commentaries on the Bible". https://www.studylight.org/​commentaries/​bcc/​luke-15.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

Barnes' Notes on the Whole Bible

He arose, and came - Was coming. But here is no indication of “haste.” He did not “run,” but came driven by his wants, and, as we may suppose, filled with shame, and even with some doubts whether his father would receive him.

A great way off - This is a beautiful description - the image of his father’s happening to see him clad in rags, poor, and emaciated, and yet he recognized “his son,” and all the feelings of a father prompted him to go and embrace him.

Had compassion - Pitied him. Saw his condition - his poverty and his wretched appearance - and was moved with compassion and love.

And ran - This is opposed to the manner in which the son came. The beauty of the picture is greatly heightened by these circumstances. The son came slowly - the father “ran.” The love and joy of the old man were so great that he hastened to meet him and welcome him to his home.

Fell on his neck - Threw his arms around his neck and embraced him.

And kissed him - This was a sign at once of affection and reconciliation. This must at once have dissipated every doubt of the son about the willingness of his father to forgive and receive him. A kiss is a sign of affection, 1 Samuel 10:1; Genesis 29:13. This is evidently designed to denote the “readiness of God” to pity and pardon returning sinners. In this verse of inimitable beauty is contained the point of the parable, which was uttered by the Saviour to vindicate “his own conduct” in receiving sinners kindly. Who could “blame” this father for thus receiving his repenting son? Not even a Pharisee could blame him; and our Saviour thus showed them, so that “they” could not resist it, that “God” received returning sinners, and that it was right for “him” also to receive them and treat them with attention.

Bibliographical Information
Barnes, Albert. "Commentary on Luke 15:20". "Barnes' Notes on the Whole Bible". https://www.studylight.org/​commentaries/​bnb/​luke-15.html. 1870.

Calvin's Commentary on the Bible

20.And while he was still afar off. This is the main point of the parable. If men, who are by nature prone to revenge, and too tenacious of their own rights, are moved by fatherly love kindly to forgive their children, and freely to bring them back, when they are sunk in wretchedness, God, whose boundless goodness exceeds all the affection of parents, (536) will not treat us more harshly. (537) And certainly nothing is here attributed to an earthly father which God does not promise with respect to himself. Before they call, says he, I will answer, (Isaiah 65:24.) That passage too of David is well known,

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

As this father, therefore, is not merely pacified by the entreaties of his son, but meets him when he is coming, and before he has heard a word, embraces him, filthy and ugly as he is, so God does not wait for a long prayer, but of his own free will meets the sinner as soon as he proposes to confess his fault.

It is wretched sophistry to infer from this, that the grace of God is not exhibited to sinners until they anticipate it by their repentance. “Here,” say they, “is held out to us a father ready to pardon, but it is after that his son has begun to return to him; and therefore God does not look, and does not bestow his grace, on any but those who begin to seek him.” It is, no doubt, true that, in order to his obtaining pardon, the sinner is required to have grief of conscience, and to be dissatisfied with himself; but it is wrong to infer from this, that repentance, which is the gift of God, is yielded by men from their own movement of their heart. And in this respect it would be improper to compare a mortal man to God; for it is not in 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 himself, and returns to him; but only under the figure of a man is commended the fatherly gentleness of God, and his readiness to grant forgiveness.

(536)L’amour de tous les peres de ce monde;” — “the love of all the fathers in the world.”

(537)Sera bien pour le moins aussi debonnaire envers nous;” — “will be at least as gentle towards us.”

Bibliographical Information
Calvin, John. "Commentary on Luke 15:20". "Calvin's Commentary on the Bible". https://www.studylight.org/​commentaries/​cal/​luke-15.html. 1840-57.

Smith's Bible Commentary

Chapter 15

Then drew near to him all the publicans and sinners to hear him. And the Pharisees and scribes murmured, saying, This man receives sinners, and eats with them ( Luke 15:1-2 ).

Notice the four groups that had gathered divided into two categories. First of all, the publicans and sinners. Publicans were tax collectors, the outcast of that society, one of the most hated persons in the community. They were considered by the Jews to be traders and quislings. And they were always classified with sinners.

So the publicans and the sinners had gathered to hear Jesus. It is amazing that many of the publicans were attracted to Jesus. Matthew was a publican called to be a disciple. He left his receipt of customs and followed Jesus. Zacchaeus was a publican. And after his encounter with Jesus, he said, "Behold, I will take half of my goods (they were always wealthy people) and give it to the poor. And if I have taken fragrantly from any man, I will restore to him twofold." Jesus said, "Today salvation has come to this house." The publicans were attracted to Jesus as were the sinners, because He had a message of hope for them. They gathered to hear. But the others, the Pharisees and the scribes, they gathered to find fault. They were looking for things by which they might accuse Jesus. They were waiting for a slipup. They were waiting for some mistake so that they could pounce upon it and accuse Him. So they began to say, murmuring,

He receives sinners, and eats with them ( Luke 15:2 ).

They thought they were saying something horrible in condemning Him, but in reality, they were proclaiming a glorious gospel. Jesus receives sinners and you can become one with Him.

John wrote, "That which we have seen and heard declare we unto you, that you might have fellowship with us: and truly our fellowship is with the Father, and His Son Jesus Christ." He receives sinners and He eats with them. He becomes one with them. He dips in the same sop with them. He eats the same bread with them. He is identifying with them. Yes, He does. Thank God He does, and because He does there is hope for every one of us.

So, there were those that were hearing Him, desiring to hear Him. And there were those who were seeking to find fault with Him, looking for something to condemn.

Now, what should have been if they were truly righteous men, the Pharisees and the scribes? What should be their attitudes when sinners were responding to the gospel? What should be the reaction if we see sinners saved? I oftentimes hear people criticize Billy Graham and his campaigns. You see hundreds of people flowing forward to accept Jesus Christ, and they say, "Yes, but a lot of them don't stick." They are sour apples, rather than saying, "Bless God! Look at that. Praise the Lord," and rejoicing that all of these people are accepting the Lord. Instead, they are looking for something to find fault in. They say, "He preaches a cheap gospel."

When the hippies were coming to Jesus by the hundreds, as I was going across the country, I would have pastors come up to me and say, "I saw pictures of your baptisms at Corona Del Mar, but when are they going to cut their hair?" Rather than saying, "I saw the pictures, and my, a thousand young people being baptized, how glorious. Bless God; that is glorious. That's thrilling!" They have to pick on something and they can't really rejoice that the Lord receives sinners. But instead, they are sour apples over it. Jealous or whatever.

And so Jesus spoke this parable unto them ( Luke 15:3 ),

Unto who? Unto the Pharisees and scribes, because of their sour apple remark.

He said,

What man of you, you have a hundred sheep, and you lose one of them, will you not leave the ninety-nine in the wilderness, and go after that which is lost, until you find it? And when you have found it, laid it upon your shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, and he says unto them, Rejoice with me; for I have found my sheep that was lost ( Luke 15:4-6 ).

So when you find the lost sheep there is the rejoicing. There is the rejoicing in the neighborhood. "Rejoice, I have found the lost sheep."

And then Jesus said unto you,

I say unto you, that likewise joy shall be in heaven over one sinner that repents, more than ninety-nine just persons, who don't need to repent ( Luke 15:7 ).

So while the guys down here are saying, "When are they going to cut their hair?" The angels are up having a whoopee time rejoicing that the lost has been found. Joy in heaven.

Either what woman has ten pieces of silver, and she lose one piece, does not light a candle, and sweep the house, and seek diligently till she find it? And when she had found it, she called her friends and her neighbors together, saying, Rejoice with me; for I have found the piece which was lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repents ( Luke 15:8-10 ).

Again, the natural response to finding that which is lost is rejoicing. The Lord said that there is joy in heaven over just one sinner who repents.

And he said, A certain man had two sons: And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And so he divided unto them his living ( Luke 15:11-12 ).

Now, under the law when there were two sons, the older son received two thirds of the inheritance and the younger son received one third of the inheritance. That was just the law. And many times if a father wanted to retire, he would divide the inheritance to the sons before his death. It would automatically belong to the son after the death of the father. But this boy had the audacity to come his dad and say, "Dad, I would like my inheritance now." So the father divided the inheritance.

And not many days after the younger son gathered all together, and took his journey into a far country, and there he wasted his substance with riotous living. And when he had spent everything, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine ( Luke 15:13-15 ).

This was a job forbidden to the Jew. "Cursed is the man that feeds the swine."

And he would fain have filled his belly with the husks that the swine did eat: and no man would give to him. And when he came to himself, he said, How many hired servants of my father's have enough bread that they could spare, and yet I'm dying of hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called your son: but make me as one of your hired servants. And he arose, and he came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on him [the family signet ring], and put shoes on his feet ( Luke 15:16-22 ):

Shoes on the feet were significant, because the slaves were never given shoes, only the family members, the son. Slaves were never given shoes by their masters. That is why in that old Negro spiritual that came out of the slave days, "You gotta shoes, I gotta shoes, all God's children got shoes. When we get to heaven gonna put on our shoes." I am not going to be a slave any more. I am a son. I am a child of God. And that hymn looked forward to that day when they would have shoes. They would be acclaimed the sons of God in that heavenly kingdom. That was just one thing about slavery, you never gave your slave a pair of shoes.

So the son said, "Hey, I am not worthy to be called your son, just a servant." The dad didn't even let him finish the speech. He said, "Put the shoes on him."

And bring hither the fatted calf, and kill it; and let us eat, and let's be merry: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. Now his elder son was in the field: and as he came and drew nigh to the house, he heard the music and saw the dancing. And he called one of the servants, and said what's going on. And he said unto him, your brother has come home; and your father has killed the fatted calf, because he has received him safe and sound. And he was angry, and would not go in: therefore his father came out, and entreated him. And he answering said to his father, Lo, these many years I have served thee, and I didn't transgress at any time your commandment; and yet you never gave me a kid, that I might have a party with my friends: But as soon as this your son was come, which has devoured your living with prostitutes, you have killed for him the fatted calf ( Luke 15:23-30 ).

Now, here is the, really, the real point of the parable. Though it may teach many things, the parable was intended against the Pharisees. All three actually did, but He is building up. In each of the parables, there is something lost that is found and the result of finding that which was lost was rejoicing, happiness. Jesus receives sinners. That shouldn't be said in a derogatory sense. That should be said in a rejoicing sense. Jesus receives sinners! There is hope, friend. Rejoice! Jesus receives sinners. And yet, they were not saying it with that inflection, but they were saying it in a derogatory sense. "He receives sinners and eats with them." So as the natural reaction to finding something that is lost should be rejoicing, the Pharisees are angry. They are condemning. They are sitting back and judging. So the story was given.

In the third story, Jesus adds the older brother and his attitude towards the rejoicing, because the father receives sinners. And here he is out there sulking, angry and upset. He is not going to join in. "You have never done anything like this for me." And his sulking attitude, because the father received the sinner. "He went out and spent everything he had on prostitutes. He is a sinner. Yet, you have a big party because he comes home." This was the same attitude that the Pharisees were expressing.

To me it is interesting that the father said,

Son, you are ever with me, and all that I have is yours ( Luke 15:31 ).

You see, the younger son had taken his inheritance, so that everything that was left belonged to the older son. "All that I have is yours."

It was necessary that we should have this party, and be glad: for this your brother was dead, and is alive again; and was lost, and is found ( Luke 15:32 ).

Because the Lord receives sinners and eats with them, the lost is found. Jesus said, "I have come to seek and to save that which was lost" ( Luke 19:10 ).

So we so often hear marvelous sermons preached from the parable of the prodigal son, but rarely do we ever hear a message that really gives the true meaning of the parable, or the real reason for the parable. The reason wasn't just to show the father receiving with joy a son that was lost, but the parable was used to show the Pharisees how wrong was their condemnation of Him when they said, "He receives sinners and eats with them." They should have been rejoicing over it, rather than griping over it.

May God help us that we will not have a pharasaical attitude towards the work of God in receiving sinners, because maybe He is receiving them at some other church in the county rather than here. It doesn't matter where He receives them. Let us rejoice that He is receiving them. Let us pray that God will send a great spiritual wakening throughout the county in every church. Let us not be so shortsighted and narrow-minded that we are only praying for God's blessing upon Calvary Chapel, because God knows we can't house them all. But let us begin to really pray that God will revive His church throughout this entire county and that sinners would be brought to Christ, that the Lord might receive sinners anywhere and everywhere, that there might be revival in the Baptist church and the Methodist church, the Lutheran church and the Presbyterian church. Let us just pray that God might just be able to receive sinners in all of these churches, that there would be a real move of God's Spirit throughout the whole area.

If we hear of revival somewhere, let us not go and try to find the faults that may exist in their doctrines or positions. "Well, Lord, they didn't follow us so we told them not to do it." Jesus said, "You should not have done that. If they are out there doing it in My name, they can't very well be against us. Don't stop them." God deliver us from narrow sectarianism, from an attitude of the Pharisee, but to the same heart of Jesus. Let us rejoice that the Lord receives sinners and eats with them.

Shall we pray.

Father, we thank You that You have received us. We've had that glorious joy of eating with You, sitting down, Lord, and partaking of Thee, the Bread of Life. Lord, we pray that today our hearts will be united with Yours, our visions will be united with Yours, and that we, Lord, might come to that place of rejoicing in Thy work wherever it is being done, by whomever it is being done. Lord, keep us from that narrowness that would seek to restrict Your work only in our midst, that would seek to restrict Your blessings only to our fellowship, and may we seek to pray for Your blessings upon all who call upon Your name in truth. In Jesus' name we pray. Amen.

Next week chapters 16 and 17. Next week in chapter 16, tremendously interesting discussion by Jesus on the subject of Hades. That place that is in the center of the earth. So we will be looking at the subject of Hades next Sunday evening and what Jesus has to say about it in contrast to what the Jehovah Witnesses have to say about it. Then you'll have to determine whether you want to believe Jesus or the Jehovah Witnesses. I've already made my mind up.

May the Lord be with you now and go before you this week and bless you with His blessings and His love. May He keep His hand upon you and may He guide you in each of the decisions that you'll have to make, that you might be led of the Lord in all things. May the good hand of our Lord be upon you. In Jesus' name. "



Bibliographical Information
Smith, Charles Ward. "Commentary on Luke 15:20". "Smith's Bible Commentary". https://www.studylight.org/​commentaries/​csc/​luke-15.html. 2014.

Dr. Constable's Expository Notes

The younger son 15:11-24

Bibliographical Information
Constable, Thomas. DD. "Commentary on Luke 15:20". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​luke-15.html. 2012.

Dr. Constable's Expository Notes

4. The parable of the lost son 15:11-32

This third parable in the series again repeats the point of the former two that God gladly receives repentant sinners, but it stresses still other information. The joy of the father in the first part of the parable contrasts with the grumbling of the elder brother in the second part. The love of the father was equal for both his sons. Thus the parable teaches that God wants all people to experience salvation and to enter the kingdom.

"This parable is often called ’The Prodigal Son,’ but it is really about different reactions to the prodigal. The key reaction is that of the father, who is excited to receive his son back. Thus a better name for the parable is ’The Forgiving Father.’ A sub-theme is the reaction of the older brother, so that one can subtitle the parable with the addendum: ’and the Begrudging Brother.’" [Note: Bock, Luke, p. 412.]

Bibliographical Information
Constable, Thomas. DD. "Commentary on Luke 15:20". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​luke-15.html. 2012.

Dr. Constable's Expository Notes

Since the father saw his son while he was still a great distance from his house, he had apparently been scanning the distant road daily hoping to see him. The father’s compassion reflects some knowledge of his son’s plight. Perhaps he had kept tabs on him since he left home. The father put feet to his feelings by running out to meet his son, even though it was undignified for an older man to run in Jesus’ culture. Embracing and kissing him continually also expressed the father’s loving acceptance (cf. Genesis 45:14-15; Genesis 33:4; 2 Samuel 14:33; Acts 20:37). This attitude also contrasts with the elder brother’s attitude and the Pharisees’ attitude. The father initiated the restoration of fellowship before the son could articulate his confession. The word translated "kissed" (Gr. katephilesen) may mean either "kissed many times" or "kissed tenderly." [Note: Morris, p. 242.]

Bibliographical Information
Constable, Thomas. DD. "Commentary on Luke 15:20". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​luke-15.html. 2012.

Barclay's Daily Study Bible

Chapter 15

THE SHEPHERD'S JOY ( Luke 15:1-7 )

15:1-7 The tax-collectors and sinners were all coming near to Jesus to hear him, and the Pharisees and scribes were murmuring, saying, "This man welcomes sinners and eats with them."

He spoke this parable to them. "What man of you," he said, "who has a hundred sheep, and who hast lost one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? And when he finds it, rejoicing he lays it on his shoulders; and when he comes home he calls together his friends and neighbours, saying to them, 'Rejoice with me because I have found my sheep which was lost.' I tell you that just so there will be joy in heaven over one sinner who repents more than over ninety-nine just people who have no need of repentance."

There is no chapter of the New Testament so well known and so dearly loved as the fifteenth chapter of Luke's gospel. It has been called "the gospel in the gospel," as if it contained the very distilled essence of the good news which Jesus came to tell.

These parables arose out of definite situations. It was an offence to the scribes and Pharisees that Jesus associated with men and women who, by the orthodox, were labelled as sinners. The Pharisees gave to people who did not keep the law a general classification. They called them the People of the Land; and there was a complete barrier between the Pharisees and the People of the Land. To marry a daughter to one of them was like exposing her bound and helpless to a lion. The Pharisaic regulations laid it down, "When a man is one of the People of the Land, entrust no money to him, take no testimony from him. trust him with no secret, do not appoint him guardian of an orphan, do not make him the custodian of charitable funds, do not accompany him on a journey." A Pharisee was forbidden to be the guest of any such man or to have him as his guest. He was even forbidden, so far as it was possible, to have any business dealings with him. It was the deliberate Pharisaic aim to avoid every contact with the people who did not observe the petty details of the law. Obviously, they would be shocked to the core at the way in which Jesus companied with people who were not only rank outsiders, but sinners, contact with whom would necessarily defile. We will understand these parables more fully if we remember that the strict Jews said, not "There will be joy in heaven over one sinner who repents," but, "There will be joy in heaven over one sinner who is obliterated before God." They looked sadistically forward not to the saving but to the destruction of the sinner.

So Jesus told them the parable of the lost sheep and the shepherd's joy. The shepherd in Judaea had a hard and dangerous task. Pasture was scarce. The narrow central plateau was only a few miles wide, and then it plunged down to the wild cliffs and the terrible devastation of the desert. There were no restraining walls and the sheep would wander. George Adam Smith wrote of the shepherd, "On some high moor across which at night the hyaenas howl, when you meet him, sleepless, far-sighted, weather-beaten, armed, leaning on his staff and looking out over his scattered sheep, everyone of them on his heart, you understand why the shepherd of Judaea sprang to the front in his people's history; why they gave his name to the king and made him the symbol of providence; why Christ took him as the type of self-sacrifice."

The shepherd was personally responsible for the sheep. If a sheep was lost the shepherd must at least bring home the fleece to show how it had died. These shepherds were experts at tracking and could follow the straying sheep's footprints for miles across the hills. There was not a shepherd for whom it was not all in the day's work to risk his life for his sheep.

Many of the flocks were communal flocks, belonging, not to individuals, but to villages. There would be two or three shepherds in charge. Those whose flocks were safe would arrive home on time and bring news that one shepherd was still out on the mountain side searching for a sheep which was lost. The whole village would be upon the watch, and when, in the distance, they saw the shepherd striding home with the lost sheep across his shoulders, there would rise from the whole community a shout of joy and of thanksgiving.

That is the picture Jesus drew of God; that, said Jesus, is what God is like. God is as glad when a lost sinner is found as a shepherd is when a strayed sheep is brought home. As a great saint said, "God, too, knows the joy of finding things that have gone lost."

There is a wondrous thought here. It is the truly tremendous truth that God is kinder than men. The orthodox would write off the tax-collectors and the sinners as beyond the pale and as deserving of nothing but destruction; not so God. Men may give up hope of a sinner; not so God. God loves the folk who never stray away; but in his heart there is the joy of joys when a lost one is found and comes home. It is a thousand times easier to come back to God than to come home to the bleak criticism of men.

Souls of men! why will ye scatter

Like a crowd of frightened sheep?

Foolish hearts! why will ye wander

From a love so true and deep?

Was there ever kindest shepherd

Half so gentle, half so sweet,

As the Saviour who would have us

Come and gather round his feet?

For the love of God is broader

Than the measure of man's mind;

And the heart of the Eternal

Is most wonderfully kind.

THE COIN A WOMAN LOST AND FOUND ( Luke 15:8-10 )

15:8-10 Or, what woman who has ten silver pieces, if she loses one piece, does not light a lamp and sweep the house and search carefully until she finds it? And when she has found it she calls together her friends and neighbours, saying, "Rejoice with me because I have found the silver piece which I lost." Even so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.

The coin in question in this parable was a silver drachma ( G1406) worth about 4 pence. It would not be difficult to lose a coin in a Palestinian peasant's house and it might take a long search to find it. The houses were very dark, for they were lit by one little circular window not much more than about eighteen inches across. The floor was beaten earth covered with dried reeds and rushes; and to look for a coin on a floor like that was very much like looking for a needle in a haystack. The woman swept the floor in the hope that she might see the coin glint or hear it tinkle as it moved.

There are two reasons why the woman may have been so eager to find the coin:

(i) It may have been a matter of sheer necessity. 4 p does not sound very much but it was more than a whole day's wage for a working man in Palestine. These people lived always on the edge of things and very little stood between them and real hunger. The woman may well have searched with intensity because, if she did not find, the family would not eat.

(ii) There may have been a much more romantic reason. The mark of a married woman was a head-dress made of ten silver coins linked together by a silver chain. For years maybe a girl would scrape and save to amass her ten coins, for the head-dress was almost the equivalent of her wedding ring. When she had it, it was so inalienably hers that it could not even be taken from her for debt. It may well be that it was one of these coins that the woman had lost, and so she searched for it as any woman would search if she lost her marriage ring.

In either case it is easy to think of the joy of the woman when at last she saw the glint of the elusive coin and when she held it in her hand again. God, said Jesus, is like that. The joy of God, and of all the angels, when one sinner comes home, is like the joy of a home when a coin which has stood between them and starvation has been lost and is found; it is like the joy of a woman who loses her most precious possession, with a value far beyond money, and then finds it again.

No Pharisee had ever dreamed of a God like that. A great Jewish scholar has admitted that this is the one absolutely new thing which Jesus taught men about God--that he actually searched for men. The Jew might have agreed that if a man came crawling home to God in self-abasement and prayed for pity he might find it; but he would never have conceived of a God who went out to search for sinners. We believe in the seeking love of God, because we see that love incarnate in Jesus Christ, the Son of God. who came to seek and to save that which was lost.

THE STORY OF THE LOVING FATHER ( Luke 15:11-32 )

15:11-32 Jesus said, "There was a man who had two sons. The younger of them said to his father, 'Father, give me the part of the estate which falls to me.' So his father divided his living between them. Not many days after, the son realized it all and went away to a far country, and there in wanton recklessness scattered his substance. When he had spent everything a mighty famine arose throughout that country and he began to be in want. He went and attached himself to a citizen of that country, and he sent him into his fields to feed pigs; and he had a great desire to fill himself with the husks the pigs were eating; and no one gave anything to him. When he had come to himself, he said, 'How many of my father's hired servants have more than enough bread, and I--I am perishing here with hunger. I will get up and I will go to my father, and I will say to him, "Father, I have sinned against heaven and before you. I am no longer fit to be called your son. Make me as one of your hired servants."' So he got up and went to his father. While he was still a long way away his father saw him, and was moved to the depths of his being and ran and flung his arms round his neck and kissed him tenderly. The son said to him, 'Father, I have sinned against heaven and before you. I am no longer fit to be called your son.' But the father said to his servants, 'Quick! Bring out the best robe and put it on him; put a ring on his finger; put shoes on his feet; and bring the fatted calf and kill it and let us eat and rejoice, for this my son was dead and has come back to life again; he was lost and has been found.' And they began to rejoice.

"Now the elder son was in the field. When he came near the house he heard the sound of music and dancing. He called one of the slaves and asked what these things could mean? He said to him, 'Your brother has come, and your father has killed the fatted calf because he has got him back safe and sound.' He was enraged and refused to come in. His father went out and urged him to come in. He answered his father, 'Look you, I have served you so many years and I never transgressed your order, and to me you never gave a kid that I might have a good time with my friends. But when this son of yours--this fellow who consumed your living with harlots--came, you killed the fatted calf for him.' 'Child,' he said to him, 'you are always with me. Everything that is mine is yours. But we had to rejoice and be glad, for your brother was dead and has come back to life again; he was lost and has been found.'"

Not without reason this has been called the greatest short story in the world. Under Jewish law a father was not free to leave his property as he liked. The elder son must get two-thirds and the younger one-third. ( Deuteronomy 21:17.) It was by no means unusual for a father to distribute his estate before he died, if he wished to retire from the actual management of affairs. But there is a certain heartless callousness in the request of the younger son. He said in effect, "Give me now the part of the estate I will get anyway when you are dead, and let me get out of this." The father did not argue. He knew that if the son was ever to learn he must learn the hard way; and he granted his request. Without delay the son realized his share of the property and left home.

He soon ran through the money; and he finished up feeding pigs, a task that was forbidden to a Jew because the law said, "Cursed is he who feeds swine." Then Jesus paid sinning mankind the greatest compliment it has ever been paid. "When he came to himself," he said. Jesus believed that so long as a man was away from God he was not truly himself; he was only truly himself when he was on the way home. Beyond a doubt Jesus did not believe in total depravity. He never believed that you could glorify God by blackguarding man; he believed that man was never essentially himself until he came home to God.

So the son decided to come home and plead to be taken back not as a son but in the lowest rank of slaves, the hired servants, the men who were only day labourers. The ordinary slave was in some sense a member of the family, but the hired servant could be dismissed at a day's notice. He was not one of the family at all. He came home; and, according to the best Greek text, his father never gave him the chance to ask to be a servant. He broke in before that. The robe stands for honour; the ring for authority, for if a man gave to another his signet ring it was the same as giving him the power of attorney; the shoes for a son as opposed to a slave, for children of the family were shod and slaves were not. (The slave's dream in the negro spiritual is of the time when "all God's chillun got shoes," for shoes were the sign of freedom.) And a feast was made that all might rejoice at the wanderer's return.

Let us stop there and see the truth so far in this parable.

(i) It should never have been called the parable of the Prodigal Son, for the son is not the hero. It should be called the parable of the Loving Father, for it tells us rather about a father's love than a son's sin.

(ii) It tells us much about the forgiveness of God. The father must have been waiting and watching for the son to come home, for he saw him a long way off. When he came, he forgave him with no recriminations. There is a way of forgiving, when forgiveness is conferred as a favour. It is even worse, when someone is forgiven, but always by hint and by word and by threat his sin is held over him.

Once Lincoln was asked how he was going to treat the rebellious southerners when they had finally been defeated and had returned to the Union of the United States. The questioner expected that Lincoln would take a dire vengeance, but he answered, "I will treat them as if they had never been away."

It is the wonder of the love of God that he treats us like that.

That is not the end of the story. There enters the elder brother who was actually sorry that his brother had come home. He stands for the self-righteous Pharisees who would rather see a sinner destroyed than saved. Certain things stand out about him.

(i) His attitude shows that his years of obedience to his father had been years of grim duty and not of loving service.

(ii) His attitude is one of utter lack of sympathy. He refers to the prodigal, not as any brother, but as your son. He was the kind of self-righteous character who would cheerfully have kicked a man farther into the gutter when he was already down.

(iii) He had a peculiarly nasty mind. There is no mention of harlots until he mentions them. He, no doubt, suspected his brother of the sins he himself would have liked to commit.

Once again we have the amazing truth that it is easier to confess to God than it is to many a man; that God is more merciful in his judgments than many an orthodox man; that the love of God is far broader than the love of man; and that God can forgive when men refuse to forgive. In face of a love like that we cannot be other than lost in wonder, love and praise.

THREE LOST THINGS

We must finally note that these three parables are not simply three ways of stating the same thing. There is a difference. The sheep went lost through sheer foolishness. It did not think; and many a man would escape sin if he thought in time. The coin was lost through no fault of its own. Many a man is led astray; and God will not hold him guiltless who has taught another to sin. The son deliberately went lost, callously turning his back on his father.

The love of God can defeat the foolishness of man, the seduction of the tempting voices, and even the deliberate rebellion of the heart.

-Barclay's Daily Study Bible (NT)

Bibliographical Information
Barclay, William. "Commentary on Luke 15:20". "William Barclay's Daily Study Bible". https://www.studylight.org/​commentaries/​dsb/​luke-15.html. 1956-1959.

Gill's Exposition of the Whole Bible

And he arose,.... This shows that his resolution to arise was not of nature, but of grace, by its being put into execution; for it was made and executed, not in his own strength, but in another's. He did not confer with flesh and blood; nor listen to discouragements which might present; as the distance of the way, the danger in it, the cold reception, if not rejection, he might expect from his father: but he arose immediately; he arose and stood upon his feet, in obedience to the heavenly call, being assisted by divine grace; he arose, and quitted the far country, the citizen, swine, and husks, and denied both sinful and righteous self;

and came to his father; his own father; "the father of himself", as in the Greek text, who was so before he came to him; a sense of which he had, and was what encouraged him the rather to go to him: and this coming to him denotes a progression towards him; for as yet he was not come to him, but was at some distance, as the next clause expresses; and means not so much attendance on ordinances, as some inward secret desires after God:

but when he was yet a great way off. This is not to be understood of his state of alienation from God, which is before signified by his being in a far country; but the distance he observed, as conscious of his vileness, and unworthiness; and the humility he expressed on a view of himself; and a sense he had of his need of divine grace: and which is grateful to God; he looks to such that are of an humble, and of a contrite spirit, and dwells among them, and gives more grace to them:

his father saw him; he saw him when in the far country, spending his substance with harlots, and in riotous living; he saw him when among the swine and husks; he saw him when he came to himself, and all the motions and determinations of his heart; he saw him in his progress towards him, and looked upon him with an eye of love, pity, and compassion, as it follows,

and had compassion: God is full of compassion, and pities him, as a father does his children; yea, as a woman's heart of compassion yearns after the son of her womb: he had compassion on him, and his heart of pity moved towards him, he being as one grieved in spirit for his sins, and wounded with a sense of them, and wanting a view of pardon, as starving and famishing, and as naked, and without clothing.

And ran; to him, which shows the quick notice God takes of the first motions of his own grace in the hearts of sensible sinners; the speedy relief he gives to distressed ones; and this points out his preventing grace and goodness.

And fell on his neck; expressive of the strength of his affection to him, Genesis 45:14 and of his great condescension and grace to fall on that neck which had been like an iron sinew, so stiff and rebellious; though now, through divine grace, was made flexible and pliable, and subject to him, and willing to bear the yoke, and to do whatever he would have him; and this was grateful to his father:

and kissed him; as a token of love; and as owning the relation he stood in to him; as a sign of reconciliation and friendship; and was an admission of him to great nearness to his person; and an application and manifestation of great love indeed to him; and a strong incentive of love in the son to him again; see 1 John 4:19.

Bibliographical Information
Gill, John. "Commentary on Luke 15:20". "Gill's Exposition of the Entire Bible". https://www.studylight.org/​commentaries/​geb/​luke-15.html. 1999.

Henry's Complete Commentary on the Bible

The Prodigal Son.


      11 And he said, A certain man had two sons:   12 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.   13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.   14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want.   15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.   16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.   17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!   18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,   19 And am no more worthy to be called thy son: make me as one of thy hired servants.   20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.   21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.   22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:   23 And bring hither the fatted calf, and kill it; and let us eat, and be merry:   24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.   25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing.   26 And he called one of the servants, and asked what these things meant.   27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.   28 And he was angry, and would not go in: therefore came his father out, and intreated him.   29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:   30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.   31 And he said unto him, Son, thou art ever with me, and all that I have is thine.   32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

      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 common Father to all mankind, to the whole family of Adam. We are all his offspring, have all one Father, and one God created us,Malachi 2:10. From him we had our being, in him we still have it, and from him we receive our maintenance. He is our Father, for he has the educating and portioning of us, and will put us in his testament, or leave us out, according as we are, or are not, dutiful children to him. Our Saviour hereby intimates to those proud Pharisees that these publicans and sinners, whom they thus despised, were their brethren, partakers of the same nature, and therefore they ought to be glad of any kindness shown them. God is the God, not of the Jews only, but of the Gentiles, (Romans 3:29): the same Lord over all, that is rich in mercy to all that call upon him.

      II. It represents the children of men as of different characters, though all related to God as their common Father. He had two sons, one of them a solid grave youth, reserved and austere, sober himself, but not at all good-humoured to those about him; such a one would adhere to his education, and not be easily drawn from it; but the other volatile and mercurial, and impatient of restraint, roving, and willing to try his fortune, and, if he fall into ill hands, likely to be a rake, notwithstanding his virtuous education. Now this latter represents the publicans and sinners, whom Christ is endeavouring to bring to repentance, and the Gentiles, to whom the apostles were to be sent forth to preach repentance. The former represents the Jews in general, and particularly the Pharisees, whom he was endeavouring to reconcile to that grace of God which was offered to, and bestowed upon, sinners.

      The younger son is the prodigal, whose character and case are here designed to represent that of a sinner, that of every one of us in our natural state, but especially of some. Now we are to observe concerning him,

      1. His riot and ramble when he was a prodigal, and the extravagances and miseries he fell into. We are told,

      (1.) What his request to his father was (Luke 15:12; Luke 15:12): He said to his father, proudly and pertly enough, "Father, give me"--he might have put a little more in his mouth, and have said, Pray give me, or, Sir, if you please, give me, but he makes an imperious demand--"give me the portion of goods that falleth to me; not so much as you think fit to allot to me, but that which falls to me as my due." Note, It is bad, and the beginning of worse, when men look upon God's gifts as debts. "Give me the portion, all my child's part, that falls to me;" not, "Try me with a little, and see how I can manage that, and accordingly trust me with more;" but, "Give it me all at present in possession, and I will never expect any thing in reversion, any thing hereafter." Note, The great folly of sinners, and that which ruins them, is being content to have their portion in hand, now in this lifetime to receive their good things. They look only at the things that are seen, that are temporal, and covet only a present gratification, but have no care for a future felicity, when that is spent and gone. And why did he desire to have his portion in his own hands? Was it that he might apply himself to business, and trade with it, and so make it more? No, he had no thought of that. But, [1.] He was weary of his father's government, of the good order and discipline of his father's family, and was fond of liberty falsely so called, but indeed the greatest slavery, for such a liberty to sin is. See the folly of many young men, who are religiously educated, but are impatient of the confinement of their education, and never think themselves their own masters, their own men, till they have broken all God's bands in sunder, and cast away his cords from them, and, instead of them, bound themselves with the cords of their own lust. Here is the original of the apostasy of sinners from God; they will not be tied up to the rules of God's government; they will themselves be as gods, knowing no other good and evil than what themselves please. [2.] He was willing to get from under his father's eye, for that was always a check upon him, and often gave a check to him. A shyness of God, and a willingness to disbelieve his omniscience, are at the bottom of the wickedness of the wicked. [3.] He was distrustful of his father's management. He would have his portion of goods himself, for he thought that his father would be laying up for hereafter for him, and, in order to that, would limit him in his present expenses, and that he did not like. [4.] He was proud of himself, and had a great conceit of his own sufficiency. He thought that if he had but his portion in his own hands he could manage it better than his father did, and make a better figure with it. There are more young people ruined by pride than by any one lust whatsoever. Our first parents ruined themselves and all theirs by a foolish ambition to be independent, and not to be beholden even to God himself; and this is at the bottom of sinners' persisting in their sin--they will be for themselves.

      (2.) How kind his father was to him: He divided unto them his living. He computed what he had to dispose of between his sons, and gave the younger son his share, and offered the elder his, which ought to be a double portion; but, it should seem, he desired his father to keep it in his own hands still, and we may see what he got by it (Luke 15:31; Luke 15:31): All that I have is thine. He got all by staying for something in reserve. He gave the younger son what he asked, and the son had no reason to complain that he did him any wrong in the dividend; he had as much as he expected, and perhaps more. [1.] Thus he might now see his father's kindness, how willing he was to please him and make him easy, and that he was not such an unkind father as he was willing to represent him when he wanted an excuse to be gone. [2.] Thus he would in a little time be made to see his own folly, and that he was not such a wise manager for himself as he would be thought to be. Note, God is a kind Father to all his children, and gives to them all life, and breath, and all things, even to the evil and unthankful, dieilen autois ton bion--He divided to them life. God's giving us life is putting us in a capacity to serve and glorify him.

      (3.) How he managed himself when he had got his portion in his own hands. He set himself to spend it as fast as he could, and, as prodigals generally do, in a little time he made himself a beggar: not many days after,Luke 15:13; Luke 15:13. Note, if God leave us ever so little to ourselves, it will not be long ere we depart from him. When the bridle of restraining grace is taken off we are soon gone. That which the younger son determined was to be gone presently, and, in order to that, he gathered all together. Sinners, that go astray from God, venture their all.

      Now the condition of the prodigal in this ramble of his represents to us a sinful state, that miserable state into which man is fallen.

      [1.] A sinful state is a state of departure and distance from God. First, It is the sinfulness of sin that it is an apostasy from God. He took his journey from his father's house. Sinners are fled from God; they go a whoring from him; they revolt from their allegiance to him, as a servant that runs from his service, or a wife that treacherously departs from her husband, and they say unto God, Depart. They get as far off him as they can. The world is the far country in which they take up their residence, and are as at home; and in the service and enjoyment of it they spend their all. Secondly. It is the misery of sinners that they are afar off from God, from him who is the Fountain of all good, and are going further and further from him. What is hell itself, but being afar off from God?

      [2.] A sinful state is a spending state: There he wasted his substance with riotous living (Luke 15:13; Luke 15:13), devoured it with harlots (Luke 15:30; Luke 15:30), and in a little time he had spent all,Luke 15:14; Luke 15:14. He bought fine clothes, spent a great deal in meat and drink, treated high, associated with those that helped him to make an end of what he had in a little time. As to this world, they that live riotously waste what they have, and will have a great deal to answer for, that they spend that upon their lusts which should be for the necessary substance of themselves and their families. But this is to be applied spiritually. Wilful sinners waste their patrimony; for they misemploy their thoughts and all the powers of their souls, misspend their time and all their opportunities, do not only bury, but embezzle, the talents they are entrusted to trade with for their Master's honour; and the gifts of Providence, which were intended to enable them to serve God and to do good with, are made the food and fuel of their lusts. The soul that is made a drudge, either to the world or to the flesh, wastes its substance, and lives riotously. One sinner destroys much good,Ecclesiastes 9:18. The good he destroys is valuable, and it is none of his own; they are his Lord's goods that he wastes, which must be accounted for.

      [3.] A sinful state is a wanting state: When he had spent all upon his harlots, they left him, to seek such another prey; and there arose a mighty famine in that land, every thing was scarce and dear, and he began to be in want,Luke 15:14; Luke 15:14. Note, Wilful waste brings woeful want. Riotous living in time, perhaps in a little time, brings men to a morsel of bread, especially when bad times hasten on the consequences of bad husbandry, which good husbandry would have provided for. This represents the misery of sinners, who have thrown away their own mercies, the favour of God, their interest in Christ, the strivings of the Spirit, and admonitions of conscience; these they gave away for the pleasure of sense, and the wealth of the world, and then are ready to perish for want of them. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is like a land where famine reigns, a mighty famine; for the heaven is as brass (the dews of God's favour and blessing are withheld, and we must needs want good things if God deny them to us), and the earth is as iron (the sinner's heart, that should bring forth good things, is dry and barren, and has no good in it). Sinners are wretchedly and miserably poor, and, what aggravates it, they brought themselves into that condition, and keep themselves in it by refusing the supplies offered.

      [4.] A sinful state is a vile servile state. When this young man's riot had brought him to want his want brought him to servitude. He went, and joined himself to a citizen of that country,Luke 15:15; Luke 15:15. The same wicked life that before was represented by riotous living is here represented by servile living; for sinners are perfect slaves. The devil is the citizen of that country; for he is both in city and country. Sinners join themselves to him, hire themselves into his service, to do his work, to be at his beck, and to depend upon him for maintenance and a portion. They that commit sin are the servants of sin,John 8:34. How did this young gentleman debase and disparage himself, when he hired himself into such a service and under such a master as this! He sent him into the fields, not to feed sheep (there had been some credit in that employment; Jacob, and Moses, and David, kept sheep), but to feed swine. 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 greedy, dirty, noisy swine; and how can rational immortal souls more disgrace themselves?

      [5.] A sinful state is a state of perpetual dissatisfaction. When the prodigal began to be in want, he thought to help himself by going to service; and he must be content with the provision which not the house, but the field, afforded; but it is poor provision: He would fain have filled his belly, satisfied his hunger, and nourished his body, with the husks which the swine did eat,Luke 15:16; Luke 15:16. A fine pass my young master had brought himself to, to be fellow-commoner with the swine! Note, That which sinners, when they depart from God, promise themselves satisfaction in, will certainly disappoint them; they are labouring for that which satisfieth not,Isaiah 55:2. That which is the stumbling-block of their iniquity will never satisfy their souls, nor fill their bowels,Ezekiel 7:19. Husks are food for swine, but not for men. The wealth of the world and the entertainments of sense will serve for bodies; but what are these to precious souls? They neither suit their nature, nor satisfy their desires, nor supply their needs. He that takes up with them feeds on wind (Hosea 12:1), feeds on ashes,Isaiah 44:20.

      [6.] A sinful state is a state which cannot expect relief from any creature. This prodigal, when he could not earn his bread by working, took to begging; but no man gave unto him, because they knew he had brought all this misery upon himself, and because he was rakish, and provoking to every body; such poor are least pitied. This, in the application of the parable, intimates that those who depart from God cannot be helped by any creature. In vain do we cry to the world and the flesh (those gods which we have served); they have that which will poison a soul, but have nothing to give it which will feed and nourish it. If thou refuse God's help, whence shall any creature help thee?

      [7.] A sinful state is a state of death: This my son was dead,Luke 15:24; Luke 15:32. A sinner is not only dead in law, as he is under a sentence of death, but dead in state too, dead in trespasses and sins, destitute of spiritual life; no union with Christ, no spiritual senses exercised, no living to God, and therefore dead. The prodigal in the far country was dead to his father and his family, cut off from them, as a member from the body or a branch from the tree, and therefore dead, and it is his own doing.

      [8.] A sinful state is a lost state: This my son was lost--lost to every thing that was good--lost to all virtue and honour--lost to his father's house; they had no joy of him. Souls that are separated from God are lost souls; lost as a traveller that is out of his way, and, if infinite mercy prevent not, will soon be lost as a ship that is sunk at sea, lost irrecoverably.

      [9.] A sinful state is a state of madness and frenzy. This is intimated in that expression (Luke 15:17; Luke 15:17), when he came to himself, which intimates that he had been beside himself. Surely he was so when he left his father's house, and much more so when he joined himself to the citizen of that country. Madness is said to be in the heart of sinners, Ecclesiastes 9:3. Satan has got possession of the soul; and how raging mad was he that was possessed by Legion! Sinners, like those that are mad, destroy themselves with foolish lusts, and yet at the same time deceive themselves with foolish hopes; and they are, of all diseased persons, most enemies to their own cure.

      2. We have here his return from this ramble, his penitent return to his father again. When he was brought to the last extremity, then he bethought himself how much it was his interest to go home. Note, We must not despair of the worst; for while there is life there is hope. The grace of God can soften the hardest heart, and give a happy turn to the strongest stream of corruption. Now observe here,

      (1.) What was the occasion of his return and repentance. It was his affliction; when he was in want, then he came to himself. Note, Afflictions, when they are sanctified by divine grace, prove happy means of turning sinners from the error of their ways. By them the ear is opened to discipline and the heart disposed to receive instructions; and they are sensible proofs both of the vanity of the world and of the mischievousness of sin. Apply it spiritually. When we find the insufficiency of creatures to make us happy, and have tried all other ways of relief for our poor souls in vain, then it is time to think of returning to God. When we see what miserable comforters, what physicians of no value, all but Christ are, for a soul that groans under the guilt and power of sin, and no man gives unto us what we need, then surely we shall apply ourselves to Jesus Christ.

      (2.) What was the preparative for it; it was consideration. He said within himself, he reasoned with himself, when he recovered his right mind, How many hired servants of my father's have bread enough! Note, Consideration is the first step towards conversion, Ezekiel 18:28. He considers, and turns. To consider is to retire into ourselves, to reflect upon ourselves, to compare one thing with another, and determine accordingly. Now observe what it was that he considered.

      [1.] He considered how bad his condition was: I perish with hunger. Not only, "I am hungry," but, "I perish with hunger, for I see not what way to expect relief." Note, Sinners will not come to the service of Christ till they are brought to see themselves just ready to perish in the service of sin; and the consideration of that should drive us to Christ. Master, save us, we perish. And though we be thus driven to Christ he will not therefore reject us, nor think himself dishonoured by our being forced to him, but rather honoured by his being applied to in a desperate case.

      [2.] He considered how much better it might be made if he would but return: How many hired servants of my father's, the meanest in his family, the very day-labourers, have bread enough, and to spare, such a good house does he keep! Note, First, In our Father's house there is bread for all his family. This was taught by the twelve loaves of showbread, that were constantly upon the holy table in the sanctuary, a loaf for every tribe. Secondly, There is enough and to spare, enough for all, enough for each, enough to spare for such as will join themselves to his domestics, enough and to spare for charity. Yet there is room; there are crumbs that fall from his table, which many would be glad of, and thankful for. Thirdly, Even the hired servants in God's family are well provided for; the meanest that will but hire themselves into his family, to do his work, and depend upon his rewards, shall be well provided for. Fourthly, The consideration of this should encourage sinners, that have gone astray from God, to think of returning to him. Thus the adulteress reasons with herself, when she is disappointed in her new lovers: I will go and return to my first husband, for then was it better with me than now,Hosea 2:7.

      (3.) What was the purpose of it. Since it is so, that his condition is so bad, and may be bettered by returning to his father, his consideration issues, at length, in this conclusion: I will arise, and go to my father. Note, Good purposes are good things, but still good performances are all in all.

      [1.] He determined what to do: I will arise and go to my father. He will not take any longer time to consider of it, but will forthwith arise and go. Though he be in a far country, a great way off from his father's house, yet, far as it is, he will return; every step of backsliding from God must be a step back again in return to him. Though he be joined to a citizen of this country, he makes no difficulty of breaking his bargain with him. We are not debtors to the flesh; we are under no obligation at all to our Egyptian task-masters to give them warning, but are at liberty to quit the service when we will. Observe with what resolution he speaks: "I will arise, and go to my father: I am resolved I will, whatever the issue be, rather than stay here and starve."

      [2.] He determined what to say. True repentance is a rising, and coming to God: Behold, we come unto thee. But what words shall we take with us? He here considers what to say. Note, In all our addresses to God, it is good to deliberate with ourselves beforehand what we shall say, that we may order our cause before him, and fill our mouth with arguments. We have liberty of speech, and we ought to consider seriously with ourselves, how we may use that liberty to the utmost, and yet not abuse it. Let us observe what he purposed to say.

      First, He would confess his fault and folly: I have sinned. Note, Forasmuch as we have all sinned, it behoves us, and well becomes us, to own that we have sinned. The confession of sin is required and insisted upon, as a necessary condition of peace and pardon. If we plead not guilty, we put ourselves upon a trial by the covenant of innocency, which will certainly condemn us. If guilty, with a contrite, penitent, and obedient heart, we refer ourselves to the covenant of grace, which offers forgiveness to those that confess their sins.

      Secondly, He would aggravate it, and would be so far from extenuating the matter that he would lay a load upon himself for it: I have sinned against Heaven, and before thee. Let those that are undutiful to their earthly parents think of this; they sin against heaven, and before God. Offences against them are offences against God. Let us all think of this, as that which renders our sin exceedingly sinful, and should render us exceedingly sorrowful for it. 1. Sin is committed in contempt of God's authority over us: We have sinned against Heaven. God is here called Heaven, to signify how highly he is exalted above us, and the dominion he has over us, for the Heavens do rule. The malignity of sin aims high; it is against Heaven. The daring sinner is said to have set his mouth against the heavens,Psalms 63:9. Yet it is impotent malice, for we cannot hurt the heavens. Nay, it is foolish malice; what is shot against the heavens will return upon the head of him that shoots it, Psalms 7:16. Sin is an affront to the God of heaven, it is a forfeiture of the glories and joys of heaven, and a contradiction to the designs of the kingdom of heaven. 2. It is committed in contempt of God's eye upon us: "I have sinned against Heaven and yet before thee, and under thine eye," than which there could not be a greater affront put upon him.

      Thirdly, He would judge and condemn himself for it, and acknowledge himself to have forfeited all the privileges of the family: I am no more worthy to be called thy son,Luke 15:19; Luke 15:19. He does not deny the relation (for that was all he had to trust to), but he owns that his father might justly deny the relation, and shut his doors against him. He had, at his own demand, the portion of goods that belonged to him, and had reason to expect no more. Note, It becomes sinners to acknowledge themselves unworthy to receive any favour from God, and to humble and abase themselves before him.

      Fourthly, He would nevertheless sue for admission into the family, though it were into the meanest post there: "Make me as one of thy hired servants: that is good enough, and too good for me." Note, True penitents have a high value for God's house, and the privileges of it, and will be glad of any place, so they may but be in it, though it be but as door-keepers,Psalms 84:10. If it be imposed on him as a mortification to sit with the servants, he will not only submit to it, but count it a preferment, in comparison with his present state. Those that return to God, from whom they have revolted, cannot but be desirous some way or other to be employed for him, and put into a capacity of serving and honouring him: "Make me as a hired servant, that I may show I love my father's house as much as ever I slighted it."

      Fifthly, In all this he would have an eye to his father as a father: "I will arise, and go to my father, and will say unto him, Father." Note, Eyeing God as a Father, and our Father, will be of great use in our repentance and return to him. It will make our sorrow for sin genuine, our resolutions against it strong, and encourage us to hope for pardon. God delights to be called Father both by penitents and petitioners. Is not Ephraim a dear son?

      (4.) What was the performance of this purpose: He arose, and came to his father. His good resolve he put in execution without delay; he struck while the iron was hot, and did not adjourn the thought to some more convenient season. Note, It is our interest speedily to close with our convictions. Have we said that we will arise and go? Let us immediately arise and come. He did not come halfway, and then pretend that he was tired and could get no further, but, weak and weary as he was, he made a thorough business of it. If thou wilt return, O Israel, return unto me, and do thy first works.

      3. We have here his reception and entertainment with his father: He came to his father; but was he welcome? Yes, heartily welcome. And, by the way, it is an example to parents whose children have been foolish and disobedient, if they repent, and submit themselves, not to be harsh and severe with them, but to be governed in such a case by the wisdom that is from above, which is gentle and easy to be entreated; herein let them be followers of God, and merciful, as he is. But it is chiefly designed to set forth the grace and mercy of God to poor sinners that repent and return to him, and his readiness to forgive them. Now here observe,

      (1.) The great love and affection wherewith the father received the son: When he was yet a great way off his father saw him,Luke 15:20; Luke 15:20. He expressed his kindness before the son expressed his repentance; for God prevents us with the blessings of his goodness. Even before we call he answers; for he knows what is in our hearts. I said, I will confess, and thou forgavest. How lively are the images presented here! [1.] Here were eyes of mercy, and those eyes quick-sighted: When he was yet a great way off his father saw him, before any other of the family were aware of him, as if from the top of some high tower he had been looking that way which his son was gone, with such a thought as this, "O that I could see yonder wretched son of mine coming home!" This intimates God's desire of the conversion of sinners, and his readiness to meet them that are coming towards him. He looketh on men, when they are gone astray from him, to see whether they will return to him, and he is aware of the first inclination towards him. [2.] Here were bowels of mercy, and those bowels turning within him, and yearning at the sight of his son: He had compassion. Misery is the object of pity, even the misery of a sinner; though he has brought it upon himself, yet God compassionates. His soul was grieved for the misery of Israel,Hosea 11:8; Judges 10:16. [3.] Here were feet of mercy, and those feet quick-paced: He ran. This denotes how swift God is to show mercy. The prodigal son came slowly, under a burden of shame and fear; but the tender father ran to meet him with his encouragements. [4.] Here were arms of mercy, and those arms stretched out to embrace him: He fell on his neck. Though guilty and deserving to be beaten, though dirty and newly come from feeding swine, so that any one who had not the strongest and tenderest compassions of a father would have loathed to touch him, yet he thus takes him in his arms, and lays him in his bosom. Thus dear are true penitents to God, thus welcome to the Lord Jesus. [5.] Here were lips of mercy, and those lips dropping as a honey-comb: He kissed him. This kiss not only assured him of his welcome, but sealed his pardon; his former follies shall be all forgiven, and not mentioned against him, nor is one word said by way of upbraiding. This was like David's kissing Absalom, 2 Samuel 14:33. And this intimates how ready, and free, and forward the Lord Jesus is to receive and entertain poor returning repenting sinners, according to his Father's will.

      (2.) The penitent submission which the poor prodigal made to his father (Luke 15:21; Luke 15:21): He said unto him, Father, I have sinned. As it commends the good father's kindness that he showed it before the prodigal expressed his repentance, so it commends the prodigal's repentance that he expressed it after his father had shown him so much kindness. When he had received the kiss which sealed his pardon, yet he said, Father, I have sinned. Note, Even those that have received the pardon of their sins, and the comfortable sense of their pardon, must have in their hearts a sincere contrition for it, and with their mouths must make a penitent confession of it, even of those sins which they have reason to hope are pardoned. David penned the Psalms 51:1-19 after Nathan had said, The Lord has taken away thy sin, thou shall not die. Nay, the comfortable sense of the pardon of sin should increase our sorrow for it; and that is ingenuous evangelical sorrow which is increased by such a consideration. See Ezekiel 16:63, Thou shalt be ashamed and confounded, when I am pacified towards thee. The more we see of God's readiness to forgive us, the more difficult it should be to us to forgive ourselves.

      (3.) The splendid provision which this kind father made for the returning prodigal. He was going on in his submission, but one word we find in his purpose to say (Luke 15:19; Luke 15:19) which we do not find that he did say (Luke 15:21; Luke 15:21), and that was, Make me as one of thy hired servants. We cannot think that he forgot it, much less that he changed his mind, and was now either less desirous to be in the family or less willing to be a hired servant there than when he made that purpose; but his father interrupted him, prevented his saying it: "Hold, son, talk no more of thy unworthiness, thou art heartily welcome, and, though not worthy to be called a son, shalt be treated as a dear son, as a pleasant child." He who is thus entertained at first needs not ask to be made as a hired servant. Thus when Ephraim bemoaned himself God comforted him, Jeremiah 31:18-20. It is strange that here is not one word of rebuke: "Why did you not stay with your harlots and your swine? You could never find the way home till beaten hither with your own rod." No, here is nothing like this; which intimates that, when God forgives the sins of true penitents, he forgets them, he remembers them no more, they shall not be mentioned against them,Ezekiel 18:22. But this is not all; here is rich and royal provision made for him, according to his birth and quality, far beyond what he did or could expect. He would have thought it sufficient, and been very thankful, if his father had but taken notice of him, and bid him go to the kitchen, and get his dinner with his servants; but God does for those who return to their duty, and cast themselves upon his mercy, abundantly above what they are able to ask or think. The prodigal came home between hope and fear, fear of being rejected and hope of being received; but his father was not only better to him than his fears, but better to him than his hopes--not only received him, but received him with respect.

      [1.] He came home in rags, and his father not only clothed him, but adorned him. He said to the servants, who all attended their master, upon notice that his son was come, Bring forth the best robe, and put it on him. The worst old clothes in the house might have served, and these had been good enough for him; but the father calls not for a coat, but for a robe, the garment of princes and great men, the best robe--ten stolen ten proten. There is a double emphasis: "that robe, that principal robe, you know which I mean;" the first robe (so it may be read); the robe he wore before he ran his ramble. When backsliders repent and do their first works, they shall be received and dressed in their first robes. "Bring hither that robe, and put it on him; he will be ashamed to wear it, and think that it ill becomes him who comes home in such a dirty pickle, but put it on him, and do not merely offer it to him: and put a ring on his hand, a signet-ring, with the arms of the family, in token of his being owned as a branch of the family." Rich people wore rings, and his father hereby signified that though he had spent one portion, yet, upon his repentance, he intended him another. He came home barefoot, his feet perhaps sore with travel, and therefore, "Put shoes on his feet, to make him easy." Thus does the grace of God provide for true penitents. First, The righteousness of Christ is the robe, that principal robe, with which they are clothed; they put on the Lord Jesus Christ, are clothed with that Sun. The robe of righteousness is the garment of salvation,Isaiah 61:10. A new nature is this best robe; true penitents are clothed with this, being sanctified throughout. Secondly, The earnest of the Spirit, by whom we are sealed to the day of redemption, is the ring on the hand. After you believed you were sealed. They that are sanctified are adorned and dignified, are put in power, as Joseph was by Pharaoh's giving him a ring: "Put a ring on his hand, to be before him a constant memorial of his father's kindness, that he may never forget it." Thirdly, The preparation of the gospel of peace is as shoes for our feet (Ephesians 6:15), so that, compared with this here, signifies (saith Grotius) that God, when he receives true penitents into his favour, makes use of them for the convincing and converting of others by their instructions, at least by their examples. David, when pardoned, will teach transgressors God's ways, and Peter, when converted, will strengthen his brethren. Or it intimates that they shall go on cheerfully, and with resolution, in the way of religion, as a man does when he has shoes on his feet, above what he does when he is barefoot.

      [2.] He came home hungry, and his father not only fed him, but feasted him (Luke 15:23; Luke 15:23): "Bring hither the fatted calf, that has been stall-fed, and long reserved for some special occasion, and kill it, that my son may be satisfied with the best we have." Cold meat might have served, or the leavings of the last meal; but he shall have fresh meat and hot meat, and the fatted calf can never be better bestowed. Note, There is excellent food provided by our heavenly Father for all those that arise and come to him. Christ himself is the Bread of Life; his flesh is meat indeed, and his blood drink indeed; in him there is a feast for souls, a feast for fat things. It was a great change with the prodigal, who just before would fain have filled his belly with husks. How sweet will the supplies of the new covenant be, and the relishes of its comforts, to those who have been labouring in vain for satisfaction in the creature! Now he found his own words made good, In my father's house there is bread enough and to spare.

      (4.) The great joy and rejoicing occasioned by his return. The bringing of the fatted calf was designed to be not only a feast for him, but a festival for the family: "Let us all eat, and be merry, for it is a good day; for this my son was dead, when he was in his ramble, but his return is as life from the dead, he is alive again; we thought that he was dead, having heard nothing from him of a long time, but behold he lives; he was lost, we gave him up for lost, we despaired of hearing of him, but he is found." Note, [1.] The conversion of a soul from sin to God is the raising of that soul from death to life, and the finding of that which seemed to be lost: it is a great, and wonderful, and happy change. What was in itself dead is made alive, what was lost to God and his church is found, and what was unprofitable becomes profitable,Philemon 1:11. It is such a change as that upon the face of the earth when the spring returns. [2.] The conversion of sinners is greatly pleasing to the God of heaven, and all that belong to his family ought to rejoice in it; those in heaven do, and those on earth should. Observe, It was the father that began the joy, and set all the rest on rejoicing. Therefore we should be glad of the repentance of sinners, because it accomplishes God's design; it is the bringing of those to Christ whom the Father had given him, and in whom he will be for ever glorified. We joy for your sakes before our God, with an eye to him (1 Thessalonians 3:9), and ye are our rejoicing in the presence of our Lord Jesus Christ, who is the Master of the family, 1 Thessalonians 2:19. The family complied with the master: They began to be merry. Note, God's children and servants ought to be affected with things as he is.

      4. We have here the repining and envying of the elder brother, which is described by way of reproof to the scribes and Pharisees, to show them the folly and wickedness of their discontent at the repentance and conversion of the publicans and sinners, and the favour Christ showed them; and he represents it so as not to aggravate the matter, but as allowing them still the privileges of elder brethren: the Jews had those privileges (though the Gentiles were favoured), for the preaching of the gospel must begin at Jerusalem. Christ, when he reproved them for their faults, yet accosted them mildly, to smooth them into a good temper towards the poor publicans. But by the elder brother here we may understand those who are really good, and have been so from their youth up, and never went astray into any vicious course of living, who comparatively need no repentance; and to such these words in the close, Son, thou art ever with me, are applicable without any difficulty, but not to the scribes and Pharisees. Now concerning the elder brother, observe,

      (1.) How foolish and fretful he was upon occasion of his brother's reception, and how he was disgusted at it. It seems he was abroad in the field, in the country, when his brother came, and by the time he had returned home the mirth was begun; When he drew nigh to the house he heard music and dancing, either while the dinner was getting ready, or rather after they had eaten and were full, Luke 15:25; Luke 15:25. He enquired what these things meant (Luke 15:26; Luke 15:26), and was informed that his brother was come, and his father had made him a feast for his welcome home, and great joy there was because he had received him safe and sound,Luke 15:27; Luke 15:27. It is but one word in the original, he had received him hygiainonta--in health, well both in body and mind. He received him not only well in body, but a penitent, returned to his right mind, and well reconciled to his father's house, cured of his vices and his rakish disposition, else he had not been received safe and sound. Now this offended him to the highest degree: He was angry, and would not go in (Luke 15:28; Luke 15:28), not only because he was resolved he would not himself join in the mirth, but because he would show his displeasure at it, and would intimate to his father that he should have kept out his younger brother. This shows what is a common fault,

      [1.] In men's families. Those who have always been a comfort to their parents think they should have the monopoly of their parents' favours, and are apt to be too sharp upon those who have transgressed, and to grudge their parents' kindness to them.

      [2.] In God's family. Those who are comparatively innocents seldom know how to be compassionate towards those who are manifestly penitents. The language of such we have here, in what the elder brother said (Luke 15:29; Luke 15:30), and it is written for warning to those who by the grace of God are kept from scandalous sin, and kept in the way of virtue and sobriety, that they sin not after the similitude of this transgression. Let us observe the particulars of it. First, He boasted of himself and his own virtue and obedience. He had not only not run from his father's house, as his brother did, but had made himself as a servant in it, and had long done so: Lo, these many years do I serve thee, neither transgressed I at any time thy commandment. Note, It is too common for those that are better than their neighbours to boast of it, yea, and to make their boast of it before God himself, as if he were indebted to them for it. I am apt to think that this elder brother said more than was true, when he gloried that he had never transgressed his father's commands, for them I believe he would not have been so obstinate as now he was to his father's entreaties. However, we will admit it comparatively; he had not been so disobedient as his brother had been. O what need have good men to take heed of pride, a corruption that arises out of the ashes of other corruptions! Those that have long served God, and been kept from gross sins, have a great deal to be humbly thankful for, but nothing proudly to boast of. Secondly, He complained of his father, as if he had not been so kind as he ought to have been to him, who had been so dutiful: Thou never gavest me a kid, that I might make merry with my friends. He was out of humour now, else he would not have made this complaint; for, no questions, if he had asked such a thing at any time, he might have had it at the first word; and we have reason to think that he did not desire it, but the killing of the fatted calf put him upon making this peevish reflection. When men are in a passion they are apt to reflect in a way they would not if they were in their right mind. He had been fed at his father's table, and had many a time been merry with him and the family; but his father had never given him so much as a kid, which was but a small token of love compared with the fatted calf. Note, Those that think highly of themselves and their services are apt to think hardly of their master and meanly of his favours. We ought to own ourselves utterly unworthy of those mercies which God has thought fit to give us, much more of those that he has not thought fit to give us, and therefore we must not complain. He would have had a kid, to make merry with his friends abroad, whereas the fatted calf he grudged so much was given to his brother, not to make merry with his friends abroad, but with the family at home: the mirth of God's children should be with their father and his family, in communion with God and his saints, and not with any other friends. Thirdly, He was very ill-humoured towards his younger brother, and harsh in what he thought and said concerning him. Some good people are apt to be overtaken in this fault, nay, and to indulge themselves too much in it, to look with disdain upon those who have not preserved their reputation so clean as they have done, and to be sour and morose towards them, yea, though they have given very good evidence of their repentance and reformation. This is not the Spirit of Christ, but of the Pharisees. Let us observe the instances of it. 1. He would not go in, except his brother were turned out; one house shall not hold him and his own brother, no, not his father's house. The language of this was that of the Pharisee (Isaiah 65:5): Stand by thyself, come not near to me, for I am holier than thou; and (Luke 18:11; Luke 18:11) I am not as other men are, nor even as this publican. Note, Though we are to shun the society of those sinners by whom we are in danger of being infected, yet we must not be shy of the company of penitent sinners, by whom we may get good. He saw that his father had taken him in, and yet he would not go in to him. Note, We think too well of ourselves, if we cannot find in our hearts to receive those whom God hath received, and to admit those into favour, and friendship, and fellowship with us, whom we have reason to think God has a favour for, and who are taken into friendship and fellowship with him. 2. He would not call him brother; but this thy son, which sounds arrogantly, and not without reflection upon his father, as if his indulgence had made him a prodigal: "He is thy son, thy darling." Note, Forgetting the relation we stand in to our brethren, as brethren, and disowning that, are at the bottom of all our neglects of our duty to them and our contradictions to that duty. Let us give our relations, both in the flesh and in the Lord, the titles that belong to them. Let the rich call the poor brethren, and let the innocents call the penitents so. 3. He aggravated his brother's faults, and made the worst of them, endeavouring to incense his father against him: He is thy son, who hath devoured thy living with harlots. It is true, he had spent his own portion foolishly enough (whether upon harlots or no we are not told before, perhaps that was only the language of the elder brother's jealousy and ill will), but that he had devoured all his father's living was false; the father had still a good estate. Now this shows how apt we are, in censuring our brethren, to make the worst of every thing, and to set it out in the blackest colours, which is not doing as we would be done by, nor as our heavenly Father does by us, who is not extreme to mark iniquities. 4. He grudged him the kindness that his father showed him: Thou hast killed for him the fatted calf, as if he were such a son as he should be. Note, It is a wrong thing to envy penitents the grace of God, and to have our eye evil because he is good. As we must not envy those that are the worst of sinners the gifts of common providence (Let not thine heart envy sinners), so we must not envy those that have been the worst of sinners the gifts of covenant love upon their repentance; we must not envy them their pardon, and peace, and comfort, no, nor any extraordinary gift which God bestows upon them, which makes them eminently acceptable or useful. Paul, before his conversion, had been a prodigal, had devoured his heavenly Father's living by the havoc he made of the church; yet when after his conversion he had greater measures of grace given him, and more honour put upon him, than the other apostles, they who were the elder brethren, who had been serving Christ when he was persecuting him, and had not transgressed at any time his commandment, did not envy him his visions and revelations, nor his more extensive usefulness, but glorified God in him, which ought to be an example to us, as the reverse of this elder brother.

      (2.) Let us now see how favourable and friendly his father was in his carriage towards him when he was thus sour and ill-humoured. This is as surprising as the former. Methinks the mercy and grace of our God in Christ shine almost as brightly in his tender and gentle bearing with peevish saints, represented by the elder brother here, as before in his reception of prodigal sinners upon their repentance, represented by the younger brother. The disciples of Christ themselves had many infirmities, and were men subject to like passions as others, yet Christ bore with them, as a nurse with her children. See 1 Thessalonians 2:7.

      [1.] When he would not come in, his father came out, and entreated him, accosted him mildly, gave him good words, and desired him to come in. He might justly have said, "If he will not come in, let him stay out, shut the doors against him, and send him to seek a lodging where he can find it. Is not the house my own? and may I not do what I please in it? Is not the fatted calf my own? and may I not do what I please with it?" No, as he to meet the younger son, so now he goes to court the elder, did not send a servant out with a kind message to him, but went himself. Now, First, This is designed to represent to us the goodness of God; how strangely gentle and winning he has been towards those that were strangely froward and provoking. He reasoned with Cain: Why art thou wroth? He bore Israel's manners in the wilderness,Acts 13:18. How mildly did God reason with Elijah, when he was upon the fret (1 Kings 19:46), and especially with Jonah, whose case was very parallel with this here, for he was there disquieted at the repentance of Nineveh, and the mercy shown to it, as the elder brother here; and those questions, Dost thou well to be angry? and, Should not I spare Nineveh? are not unlike these expostulations of the father with the elder brother here. Secondly, It is to teach all superiors to be mild and gentle with their inferiors, even when they are in a fault and passionately justify themselves in it, than which nothing can be more provoking; and yet even in that case let fathers not provoke their children to more wrath, and let masters forbear threatening, and both show all meekness.

      [2.] His father assured him that the kind entertainment he gave his younger brother was neither any reflection upon him nor should be any prejudice to him (Luke 15:31; Luke 15:31): "Thou shalt fare never the worse for it, nor have ever the less for it. Son, thou art ever with me; the reception of him is no rejection of thee, nor what is laid out on him any sensible diminution of what I design for thee; thou shalt still remain entitled to the pars enitia (so our law calls it), the double portion (so the Jewish law called it); thou shalt be hæres ex asse (so the Roman law called it): all that I have is thine, by an indefeasible title." If he had not given him a kid to make merry with his friends, he had allowed him to eat bread at his table continually; and it is better to be happy with our Father in heaven than merry with any friend we have in this world. Note, First, It is the unspeakable happiness of all the children of God, who keep close to their Father's house, that they are, and shall be, ever with him. They are so in this world by faith; they shall be so in the other world by fruition; and all that he has is theirs; for, if children, then heirs,Romans 8:17. Secondly, Therefore we ought not to envy others God's grace to them because we shall have never the less for their sharing in it. If we be true believers, all that God is, all that he has, is ours; and, if others come to be true believers, all that he is, and all that he has, is theirs too, and yet we have not the less, as they that walk in the light and warmth of the sun have all the benefit they can have by it, and yet not the less for others having as much; for Christ in his church is like what is said of the soul in the body: it is tota in toto--the whole in the whole, and yet tota in qualibet parte--the whole in each part.

Bibliographical Information
Henry, Matthew. "Complete Commentary on Luke 15:20". "Henry's Complete Commentary on the Whole Bible". https://www.studylight.org/​commentaries/​mhm/​luke-15.html. 1706.

Spurgeon's Verse Expositions of the Bible

Many Kisses for Returning Sinners; The Prodigal's Return; The Turning Point; He Ran, and "He" Ran

Many Kisses for Returning Sinners, or

Prodigal Love for the Prodigal Son

March 29th, 1891 by C. H. SPURGEON (1834-1892)

"And kissed him." Luke 15:20 .

In the Revised Version, if you will kindly look at the margin, you will find that the text there reads, "And kissed him much." This is a very good translation of the Greek, which might bear the meaning, "Kissed him earnestly," or "Kissed him eagerly," or "Kissed him often." I prefer to have it in very plain language, and therefore adopt the marginal reading of the Revised Version, "Kissed him much," as the text of my sermon, the subject of which will be, the overflowing love of God toward the returning sinner.

The first word "and" links us on to all that had gone before. The parable is a very familiar one, yet it is so full of sacred meaning that it always has some fresh lesson for us. Let us, then, consider the preliminaries to this kissing. On the son's side there was something, and on the father's side much more. Before the prodigal son received these kisses of love, he had said in the far country, "I will arise and go to my father." He had, however, done more than that, else his father's kiss would never have been upon his cheek. The resolve had become a deed: "He arose, and came to his father." A bushelful of resolutions is of small value; a single grain of practice is worth the whole. The determination to return home is good; but it is when the wandering boy begins the business of really carrying out the good resolve, that he draws near the blessing. If any of you here present have long been saying, "I will repent; I will turn to God"; leave off resolving, and come to practicing; and may God in His mercy lead you both to repent and to believe in Christ!

Before the kisses of love were given, this young man was on his way to his father; but he would not have reached him unless his father had come the major part of the way. When you give God and inch, He will give you an ell. If you come a little way to Him, when you are "yet a great way off" He will run to meet you. I do not know that the prodigal saw his father, but his father saw him. The eyes of mercy are quicker than the eyes of repentance. Even the eyes of our faith is dim compared with the eye of God's love. He sees a sinner long before a sinner sees Him.

I do not suppose that the prodigal travelled very fast. I should imagine that he came very slowly

"With heavy heart and downcast eye, With many a sob and many a sigh."

He was resolve to come, yet he was half afraid. But we read that his father ran. Slow are the steps of repentance, but swift are the feet of forgiveness. God can run where we scarcely limp, and if we are limping towards Him, He will run towards us. These kisses were given in a hurry; the story is narrated in a way that almost makes us realize that such was the case: there is a sense of haste in the very wording of it. His father "ran, and fell on his neck, and kissed him" kissed him eagerly. He did not delay a moment; for though he was out of breath, he was not out of love. "He fell on his neck, and kissed him much." There stood his son ready to confess his sin; therefore did his father kiss him all the more. The more willing thou art to own thy sin, the more willing is God to forgive thee. When thou dost make a clean breast of it, God will soon make a clear record of it. He will wipe out the sin that thou dost willingly acknowledge and humbly confess before Him. He that was willing to use his lips for confession, found that his father was willing to use his lips for kissing him.

See the contrast. There is the son, scarcely daring to think of embracing his father, yet his father has scarcely seen him before he has fallen on his neck. The condescension of God towards penitent sinners is very great. He seems to stoop from His throne of glory to fall upon the neck of a repentant sinner. God on the neck of a sinner! What a wonderful picture! Can you conceive it? I do not think you can; but if you cannot imagine it, I hope that you will realize it. When God's arm is about our neck, and His lips are on our cheek, kissing us much, then we understand more than preachers or books can ever tell us of His condescending love.

The father "saw" his son. There is a great deal in that word, "saw." He saw who it was; saw where he had come from; saw the swineherd's dress; saw the filth upon his hands and feet; saw his rags; saw his penitent look; saw what he had been; saw what he was; and saw what he would soon be. "His father saw him." God has a way of seeing men and women that you and I cannot understand. He sees right through us at a glance, as if we were made of glass; He sees all our past, present and future.

"When he was yet a great way off, his father saw him." It was not with icy eyes that the father looked on his returning son. Love leaped into them, and as he beheld him, he "had compassion on him"; that is, he felt for him. There was no anger in his heart toward his son; he had nothing but pity for his poor boy, who had got into such a pitiable condition. It was true that it was all his own fault, but that did not come before his father's mind. It was the state that he was in, his poverty, his degradation, that pale face of his so wan with hunger, that touched his father to the quick. And God has compassion on the woes and miseries of men. They may have brought their troubles on themselves, and they have indeed done so; but nevertheless God has compassion upon them. "It is of the Lord's mercies that we are not consumed, because His compassions fail not."

We read that the father "ran." The compassion of God is followed by swift movements. He is slow to anger, but He is quick to bless. He does not take any time to consider how He shall show His love to penitent prodigals; that was all done long ago in the eternal covenant. He has no need to prepare for their return to Him; that was done on Calvary. God comes flying in the greatness of His compassion to help every poor penitent soul.

"On cherub and on cherubim, Full royalty He rode; And on the wings of mighty winds Came flying all abroad."

And when He comes, He comes to kiss. Master Trapp says that, if we had read that the father had kicked his prodigal son, we should not have been very much astonished. Well, I should have been very greatly astonished, seeing that the father in the parable was to represent God. But still, his son deserved all the rough treatment that some heartless men might have given; and had the story been that of a selfish human father only, it might have been written that "as he was coming near, his father ran at him, and kicked him." There are such fathers in the world, who seem as if they cannot forgive. If he had kicked him, it would have been no more than he had deserved. But no, what is written in the Book stands true for all time, and for every sinner, "He fell on his neck, and kissed him"; kissed him eagerly, kissed him much.

What does this much kissing mean? It signifies that, when sinners come to God, He gives them a loving reception, and a hearty welcome. If any one of you, while I am speaking, shall come to God, expecting mercy because of the great sacrifice of Christ, this shall be true of you as it has been true of many of us: "He kissed him much."

I. First, this much kissing means MUCH LOVE.

It means much love truly felt; for God never gives an expression of love without feeling it in His infinite heart. God will never give a Judas-kiss, and betray those whom He embraces. There is no hypocrisy with God; He never kisses those for whom He has no love. Oh, how God loves sinner! You who repent, and come to Him, will discover how greatly He loves you. There is no measuring the love He bears towards you. He has loved you before the foundation of the world, and He will love you when time shall be no more. Oh, the immeasurable love of God to sinners who come and cast themselves upon His mercy!

This much kissing also means much love manifested. God's people do not always know the greatness of His love to them. Sometimes, however, it is shed abroad in our hearts by the Holy Ghost which is given unto us. Some of us know at times what it is to be almost too happy to live! The love of God has been so overpoweringly experienced by us on some occasions, that we have almost had to ask for a stay of the delight because we could not endure any more. If the glory had not been veiled a little, we should have died of excess of rapture, or happiness. Beloved, God has wondrous ways of opening His people's hearts to the manifestation of His grace. He can pour in, not now and then a drop of His love, but great and mighty streams. Madame Guyon used to speak of the torrents of love that come sweeping through the spirit, bearing all before them. The poor prodigal in the parable had so much love manifested to him, that he might have sung of the torrents of his father's affection. That is the way God receives those whom He saves, giving them not a meagre measure of grace, but manifesting an overflowing love.

This much kissing means, further, much love perceived. When his father kissed him much, the poor prodigal knew, if never before, that his father loved him. He had no doubt about it; he had a clear perception of it. It is very frequently the case that the first moment a sinner believes in Jesus, he gets this "much" love. God reveals it to him, and he perceives it and enjoys it at the very beginning. Think not that God always keeps the best wine to the last; He gives us some of the richest dainties of His table the first moment we sit there. I recollect the joy that I had when first I believed in Jesus; and, even now, in looking back upon it, the memory of it is as fresh as if it were but yesterday. Oh, I could not have believed that a mortal could be so happy after having been so long burdened, and so terribly cast down! I did but look to Jesus on the cross, and the crushing load was immediately gone; and the heart which could only sigh and cry by reason of its burden, began to leap and dance and sing for joy. I had found in Christ all that I wanted, and rested in the love of God at once. So may it be with you also, if you will but return to God through Christ. It shall be said of you as of this prodigal, "The father saw him, and ran, and fell on his neck, and kissed him in much love."

II. Secondly, this much kissing meant MUCH FORGIVENESS.

The prodigal had many sins to confess; but before he came to the details of them, his father had forgiven him. I love confession of sin after forgiveness. Some suppose that after we are forgiven we are never to confess; but, oh, beloved, it is then that we confess most truly, because we know the guilt of sin most really! Then do we plaintively sing

"My sins, my sins, my Saviour, How sad on Thee they fall! Seen through Thy gentle patience, I tenfold feel them all, I know they are forgiven, But still their pain to me Is all the grief and anguish They laid, my Lord, on Thee."

To think that Christ should have washed me from my sins in His own blood, makes me feel my sin the more keenly, and confess it the more humbly before God. The picture of this prodigal is marvelously true to the experience of those who return to God. His father kissed him with the kiss of forgiveness; and yet, after that, the young man went on to say, "Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son." Do not hesitate, then, to acknowledge your sin to God, even though you know that in Christ it is all put away.

From this point of view, those kisses meant, first, "Your sin is all gone, and will never be mentioned any more. Come to my heart, my son! Thou hast grieved me sore, and angered me; but, as a thick cloud, I have blotted out thy transgressions, and as a cloud thy sins."

As the father looked upon him, and kissed him much, there probably came another kiss, which seemed to say, "There is no soreness left: I have not only forgiven, but I have forgotten too. It is all gone, clean gone. I will never accuse you of it any more. I will never love you any the less. I will never treat you as though you were still an unworthy and untrustworthy person." Probably at that there came another kiss; for do not forget that his father forgave him "and kissed him much," to show that the sin was all forgiven.

There stood the prodigal, overwhelmed by his father's goodness, yet remembering his past life. As he looked on himself, and thought, "I have these old rags on still, and I have just come from feeding the swine," I can imagine that his father would give him another kiss, as much as to say, "My boy, I do not recollect the past; I am so glad to see you that I do not see any filth on you, or any rags on you either. I am so delighted to have you with me once more that, as I would pick up a diamond out of the mire, and be glad to get the diamond again, so do I pick you up, you are so precious to me." This is the gracious and glorious way in which God treats those who return to Him. As for their sin, He has put it away so that He will not remember it. He forgives like a God. Well may we adore and magnify His matchless mercy as we sing

"In wonder lost, with trembling joy We take the pardon of our God; Pardon for crimes of deepest dye; A pardon bought with Jesus' blood; Who is a pardoning God like Thee? Or who has grace so rich and free?"

"Well," says one, "can such a wonderful change ever take place with me?" By the grace of God it may be experienced by every man who is willing to return to God. I pray God that it may happen now, and that you may get such assurance of it from the Word of God, by the power of His Holy Spirit, and from a sight of the precious blood of Christ shed for your redemption, that you may be able to say, "I understand it now; I see how He kisses all my sin away; and when it rises, He kisses it away again; and when I think of it with shame, He gives me another kiss; and when I blush all over at the remembrance of my evil deeds, he kisses me again and again, to assure me that I am fully and freely forgiven." Thus the many kisses from the prodigal's father combined to make his wayward son feel that his sin was indeed all gone. They revealed much love and much forgiveness.

III. These repeated kisses meant, next, FULL RESTORATION.

The prodigal was going to say to his father, "Make me as one of thy hired servants." In the far country he had resolved to make that request, but his father with a kiss, stopped him. By that kiss, his sonship was owned; by it the father said to the wretched wanderer, "You are my son." He gave him such a kiss as he would only give to his own son. I wonder how many here have ever given such a kiss to anyone. There sits one who knows something of such kisses as the prodigal received. That father's girl went astray, and, after years of sin, she came back worn out, to die at home. He received her, found her penitent, and gladly welcomed her to his house. Ah, my dear friend, you know something about such kisses as these! And you, good woman, whose boy ran away, you can understand something about these kisses, too. He left you, and you did not hear of him for years, and he went on in a very vicious course of life. When you did hear of him, it well-nigh broke your heart, and when he came back, you hardly knew him. Do you recollect how you took him in? You felt that you wished that he was the little boy you used to press to your bosom; but now he was grown up to be a big man and a great sinner, yet you gave him such a kiss, and repeated your welcome so often, that he will never forget it, nor will you forget it either. You can understand that this overwhelming greeting was like the father saying, "My boy, you are my son. Despite all that you have done, you belong to me; however far you have gone in vice and folly, I own you. You are bone of my bone, and flesh of my flesh." In this parable Christ would have you know, poor sinner, that God will own you, if you come to Him confessing your sin through Jesus Christ. He will gladly receive you; for all things are ready against the day you return.

"Spread for thee the festal board, See with richest dainties stored, To thy Father's bosom pressed, Yet again a child confessed; Never from his house to roam, Come and welcome, sinner, come."

The father received his son with many kisses and so proved that his prayer was answered. Indeed, his father heard his prayer before he offered it. He was going to say, "Father, I have sinned," and to ask for forgiveness; but he got the mercy, and a kiss to seal it, before the prayer was presented. This also shall be true of thee, O sinner, who art returning to thy God, through Jesus Christ! You shall be permitted to pray, and God will answer you. Hear it, poor, despairing sinner, whose prayer has seemed to be shut out from heaven! Come to your Father's bosom now, and He will hear your prayers; and, before many days are over, you shall have the clearest proofs that you are fully restored to the divine favour by answers to your intercessions that shall make you marvel at the Lord's loving-kindness to you.

Further than this, you shall have all your privileges restored, even as this wandering young man was put among the children when he returned. As you see him now in the father's house, where he was received with the many kisses, he wears a son's robe, the family ring is on his finger, and the shoes of the home are on his feet. He eats no longer swine's food, but children's bread. Even thus shall it be with you if you return to God. Though you look so foul and so vile, and really are even more defiled than you look; and though you smell so strongly of the hogs among which you have been living that some people's nostrils would turn up at you, your Father will not notice these marks of your occupation in the far country with all its horrible defilement. See how this father treats his boy. He kisses him, and kisses him again, because he knows his own child, and, recognizing him as his child, and feeling his fatherly heart yearning over him, he gives him kiss after kiss. He kisses him much, to make him know that he has full restoration.

In this repeated kissing we see, then, these three things: much love, much forgiveness, and full restoration.

IV. But these many kisses meant even more than this. They revealed his father's EXCEEDING JOY.

The father's heart is overflowing with gladness, and he cannot restrain his delight. I think he must have shown his joy by a repeated look. I will tell you the way I think the father behaved towards his son who had been dead, but was alive again, who had been lost, but was found. Let me try to describe the scene. The father has kissed the son, and he bids him sit down; then he comes in front of him, and looks at him, and feels so happy that he says, "I must give you another kiss," then he walks away a minute; but he is back again before long, saying to himself, "Oh, I must give him another kiss!" He gives him another, for he is so happy. His heart beats fast; he feels very joyful; the old man would like the music to strike up; he wants to be at the dancing; but meanwhile he satisfies himself by a repeated look at his long-lost child. Oh, I believe that God looks at the sinner, and looks at him again, and keeps on looking at him, all the while delighting in the very sight of him, when he is truly repentant, and comes back to his Father's house.

The repeated kiss meant, also, a repeated blessing, for every time he put his arms round him, and kissed him, he kept saying, "Bless you; oh, bless you, my boy!" He felt that his son had brought a blessing to him by coming back, and he invoked fresh blessings upon his head. Oh sinner! If you did but know how God would welcome you, and how He would look at you, and how He would bless you, surely you would at once repent, and come to His arms and heart, and find yourself happy in His love.

The many kisses meant, also, repeated delight. It is a very wonderful thing that it should be in the power of a sinner to make God glad. He is the happy God, the source and spring of all happiness; what can we add to His blessedness? And yet, speaking after the manner of men, God's highest joy lies in clasping His wilful Ephraims to His breast, when He has heard them bemoaning themselves and has seen them arising and returning to their home. God grant that He may see that sight even now, and have delight because of sinners returning to Himself! Yea, we believe it shall be even so, because of His presence with us, and because of the gracious working of the Holy Spirit. Surely that is the teaching of the prophet's words: "The Lord thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing." Think of the eternal God singing, and remember that it is because a wandering sinner has returned to Him that He sings. He joys in the return of the prodigal, and all heaven shares in His joy.

V. I have not got through my subject yet. As we take a fifth look, we find that these many kisses mean OVERFLOWING COMFORT.

This poor young man, in his hungry, faint, and wretched state, having come a very long way, had not much heart in him. His hunger had taken all energy out of him, and he was so conscious of his guilt that he had hardly the courage to face his father; so his father gives him a kiss, as much as to say, "Come, boy, do not be cast down; I love you."

"Oh, the past, the past, my father!" he might moan, as he thought of his wasted years; but he had no sooner said that than he received another kiss, as if his father said, "Never mind the past; I have forgotten all about that." This is the Lord's way with His saved ones. Their past lies hidden under the blood of atonement. The Lord saith by His servant Jeremiah, "The iniquity if Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve."

But then, perhaps, the young man looked down on his foul garments, and said, "The present, my father, the present, what a dreadful state I am in!" And with another kiss would come the answer, "Never mind the present, my boy. I am content to have thee as thou art. I love thee." This, too, is God's word to those who are "accepted in the Beloved." In spite of all their vileness, they are pure and spotless in Christ, and God says of each one of them, "Since thou wast precious in My sight, thou hast been honourable, and I have loved thee. Therefore, though in thyself thou art unworthy, through My dear Son thou art welcome to My home."

"Oh, but," the boy might have said, "the future, my father, the future! What would you think if I should ever go astray again?" Then would come another holy kiss, and his father would say, "I will see to the future, my boy; I will make home so bright for you that you will never want to go away again." But God does more than that for us when we return to Him. He not only surrounds us with tokens of His love, but He says concerning us, "They shall be My people, and I will be their God: and I will give them one heart, and one way, that they may fear Me for ever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from me." Furthermore, He says to each returning one, "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh and I will give you an heart of flesh. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them."

Whatever there was to trouble the son, the father gave him a kiss to set it all right; and, in like manner, our God has a love-token for every time of doubt and dismay which may come to His reconciled sons. Perhaps one whom I am addressing says, "Even though I confess my sin, and seek God's mercy, I shall still be in sore trouble, for through my sin, I have brought myself down to poverty." "There is a kiss for you," says the Lord: "Thy bread shall be given thee, and thy water shall be sure." "But I have even brought disease upon myself by sin," says another. "There is a kiss for you, for I am Jehovah-Rophi, the Lord that healeth thee, who forgiveth all thine iniquities, who healeth all thine diseases." "But I am dreadfully down at the heel," says another. The Lord gives you also a kiss, and says, "I will lift you up, and provide for all your needs. No good thing will I withhold from them that walk uprightly." All the promises in this Book belong to every repentant sinner, who returns to God believing in Jesus Christ, His Son.

The father of the prodigal kissed his son much, and thus made him feel happy there and then. Poor souls, when they come to Christ, are in a dreadful plight, and some of them hardly know where they are I have known them talk a lot of nonsense in their despair, and say hard and wicked things of God in their dreadful doubt. The Lord gives no answer to all that, except a kiss, and then another kiss. Nothings puts the penitent so much at rest as the Lord's repeated assurance of His unchanging love. Such a one the Lord has often received, "and kissed him much," that He might fetch him up even from the horrible pit, and set his feet upon a rock, and establish his goings. The Lord grant that many whom I am addressing may understand what I am talking about!

VI. And now for our sixth head, though you will think I am getting to be like the old Puritans with these many heads. But I cannot help it, for these many kisses had many meanings: love, forgiveness, restoration, joy, and comfort were in them, and also STRONG ASSURANCE.

The father kissed his son much to make him quite certain that it was all real. The prodigal, in receiving these many kisses, might say to himself, "All this love must be true, for a little while ago I heard the hogs grunt, and now I hear nothing but the kisses from my dear father's lips." So his father gave him another kiss, for there was no way of convincing him that the first was real like repeating it; and if there lingered any doubt about the second, the father gave him yet a third. If, when the dream of old was doubled, the interpretation was sure, these repeated kisses left no room for doubt. The father renewed the tokens of his love that his son might be fully assured of his reality.

He did it that in the future it might never be questioned. Some of us were brought so low before we were converted, that God gave us an excess of joy when He saved us, that we might never forget it. Sometimes the devil says to me, "You are no child of God." I have long ago given up answering him, for I found that it is a waste of time to argue with such a crafty old liar as he is; he knows too much for me. But if I must answer him, I say, "Why, I remember when I was saved by the Lord! I can never forget even the very spot of ground where first I saw my Saviour; there and then my joy rolled in like some great Atlantic billow, and burst in a mighty foam of bliss, covering all things. I cannot forget it." That is an argument which even the devil cannot answer, for he cannot make me believe that such a thing never happened. The Father kissed me much, and I remember it full well. The Lord gives to some of us a clear deliverance such a bright, sunshiny day at our conversion, that henceforth we cannot question our state before Him, but must believe that we are eternally saved.

The father put the assurance of this poor returning prodigal beyond all doubt. If the first kisses were given privately, when only the father and son were present, it is quite certain that, afterwards, he kissed him before men, where others could see him. He kissed him much in the presence of the household, that they also might not be calling in question that he was his father's child. It was a pity that the elder brother was not there also. You see he was away in the field. He was much more interested in the crops than in the reception of his brother. I have known such a one in modern days. He was a man who did not come out to week-evening services. He was such a man of business that he did not come out on a Thursday night, and the prodigal came home at such a time, and so the elder brother did not see the father receive him. If he lived now, he would probably not come to the church-meetings; he would be to busy. So he would not get to know about the reception of penitent sinners. But the father, when he received that son of his, intended all to know, once for all, that he was indeed his child. Oh, that you might get these many kisses even now! If they are given to you, you will have, for the rest of your life, strong assurance derived from the happiness of your first days.

VII. I have done when I have said that I think that here we have a specimen of the INTIMATE COMMUNION which the Lord often gives to sinners when first they come to Him. "His father saw him, and had compassion, and ran, and fell on his neck, and kissed him much."

You see, this was before the family fellowship. Before the servants had prepared the meal, before there had been any music or dancing in the family, his father kissed him. He would had cared little for all their songs, and have valued but slightly his reception by the servants, if, first of all, he had not been welcomed to his father's heart. So it is with us; we need first to have fellowship with God before we think much of union with His people. Before I go to join a church, I want my Father's kiss. Before the pastor gives me the right hand of fellowship, I want my heavenly Father's right hand to welcome me. Before I become recognized by God's people here below, I want a private recognition from the great Father above; and that He gives to all who come to Him as the prodigal came to his father. May He give to some of you now!

This kissing, also, was before the table communion. You know the prodigal was afterwards to sit at his father's table, and to eat of the fatted calf; but before that, his father kissed him. He would scarcely have been able to sit easily at the feast without the previous kisses of love. The table communion, to which we are invited, is very sweet. To eat the flesh and drink the blood of Christ, in symbol, in the ordinance of the Lord's Supper, is, indeed, a blessed thing; but I want to have communion with God by way of the love-kiss before I come there. "Let Him kiss me with the kisses of His mouth." This is something private, ravishing, and sweet. God give it to many of you! May you get the many kisses of your Father's mouth before you come into the church, or to the communion table!

These many kisses likewise came before the public rejoicing. The friends and neighbors were invited to share in the feast. But think how shamefaced the son would have been in their presence, if, first of all, he had not found a place in his father's love or had not been quite sure of it. He would almost have been inclined to run away again. But the father had kissed him much, and so he could meet the curious gaze of his old friends with a smiling face, until any unkind remarks they might have thought of making died away, killed by his evident joy in his father. It is a hard thing for a man to confess Christ if he has not had an overwhelming sense of communion with Him. But when we are lifted to the skies in the rapture God gives to us, it becomes easy, not only to face the world, but to win the sympathy of even those who might have opposed themselves. This is why young converts are frequently used to lead others into the light; the Lord's many kisses of forgiveness have so recently been given to them, that their words catch the fragrance of divine love as they pass the lips just touched by the Lord. Alas, that any should ever lose their first love, and forget the many kisses they have received from their heavenly Father!

Lastly, all this was given before the meeting with the elder brother.

If the prodigal son had known what the elder brother thought and said, I should not have wondered at all if he had run off, and never come back at all. He might have come near home, and then, hearing what his brother said, have stolen away again. Yes, but before that could happen, his father had given him the many kisses. Poor sinner! You have come in here, and perhaps you have found the Saviour. It may be that you will go and speak to some Christian man, and he will be afraid to say much to you. I do not wonder that he should doubt you, for you are not, in yourself, as yet a particularly nice sort of person to talk to. But, if you get your Father's many kisses, you will not mind your elder being a little hard upon you. Occasionally I hear of one, who wishes to join church, saying "I came to see the elders, and one of them was rather rough with me. I shall never come again." What a stupid man you must be! Is it not their duty to be a little rough with some of you, lest you should deceive yourselves, and be mistaken about your true state? We desire lovingly to bring you to Christ, and if we are afraid that you really have not yet come back to God, with penitence and faith, should we not tell you so, like honest men? But suppose that you have really come, and your brother is mistaken; go and get a kiss from your Father, and never mind your brother. He may remind you how you have squandered your living, painting the picture even blacker than it ought to be; but your Father's kisses will make you forget your brother's frowns. If you think that in a household of faith you will find everybody amiable, and everyone willing to help you, you will be greatly mistaken. Young Christians are often frightened when they come across some who, from frequent disappointment of their hopes, or from a natural spirit of caution or perhaps from a lack of spiritual life, receive but coldly those upon whom the Father has lavished much love. If that is your case, never mind these cross-grained elder brethren; get another kiss from your Father. Perhaps the reason it is written, "He kissed him much," was because the elder brother when he came near him, would treat him so coldly, and so angrily refuse to join in the feast.

Lord, give to many poor trembling souls the will to come to Thee! Bring many sinners to Thy blessed feet, and while they are yet a great way off, run and meet them; fall on their neck, give them many kisses of love, and fill them to the full with heavenly delight, for Jesus Christ's sake! Amen.


The Prodigal's Return

February 7, 1858 by C. H. SPURGEON (1834-1892)

"But when he was yet a great way off; his father saw him, and had compassion, and ran, and fell on his neck, and kissed him." Luke 15:20 .

All persons engaged in education will tell you that they find it far more difficult to make the mind unlearn its errors than to make it receive truth. If we could suppose a man totally ignorant of anything, we should have a fairer chance of instructing him quickly and effectually than we should have had if his mind had been previously stored with falsehood. I have no doubt you, each of you, find it harder to unlearn than to learn. To get rid of old prejudices and preconceived notions is a very hard struggle indeed. It has been well said, that those few words, "I am mistaken," are the hardest in all the English language to pronounce, and certainly it takes very much force to compel us to pronounce them: and after having done so, it is even then difficult to wipe away the slime which an old serpentine error has left upon the heart. Better for us not to have known at all than to have known the wrong thing. Now, I am sure that this truth is never more true than when it applies to God. If I had been let alone to form my notion of God, entirely from Holy Scripture, I feel, that with the assistance of his Holy Spirit it would have been far more easy for me to understand what he is, and how he governs the world, than to learn even the truths of his own Word, after the mind had become perverted by the opinions of others. Why, brethren, who is it that gives a fair representation of God? The Arminian slanders God by accusing him (not in his own intention, but really so) of unfaithfulness; for he teaches that God may promise what he never performs; that he may give eternal life, and promise that those who have it shall never perish, and yet they may perish after all. He speaks of God as if he were a mutable being, for he talks of his loving men one day, and hating them the next; of his writing their names in the Book of Life one hour, and then erasing their names in the next. And the influence of such an error as that, is very baneful. Many children of God, who have imbibed these errors in early youth, have had to drag along their poor wearied and broken frames for many a day, whereas they might have walked joyfully to heaven if they had known the truth from the beginning. On the other hand, those who hear the Calvinistic preacher, are very apt to misinterpret God. Although we trust we would never speak of God in any other sense than that in which we find him represented in sacred Scripture, yet are we well aware that many of our hearers, even through our assertions, when most guarded, are apt to get rather a caricature of God, than a true picture of him. They imagine that God is a severe being, angry and fierce, very easily to be moved to wrath, but not so easily to be induced to love; they are apt to think of him as one who sits in supreme and lofty state, either totally indifferent to the wishes of his creatures, or else determined to have his own way with them, as an arbitrary Sovereign, never listening to their desires, or compassionating their woes. O that we could unlearn all these fallacies, and believe God to be what he is! O that we could come to Scripture, and there look into that glass which reflects his sacred image, and then receive him as he is, the all-Wise, the all-Just, and yet the all-Gracious, and all-Loving Jehovah! I shall endeavor this morning, by the help of God's Holy Spirit, to represent the lovely character of Christ; and if I shall be happy enough to have some in my audience who are in the position of the prodigal son in the parable coming to Christ, and yet a great way off from him I shall trust that they will be led by the same Divine Spirit, to believe in the loving kindness of Jehovah, and so may find peace with God now, ere they leave this house of prayer. "When he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him." First, I shall notice the position intended in the words, "a great way off ;" secondly, I shall notice the peculiar troubles which agitate the minds of those, who are in this condition; and then, thirdly, I shall endeavor to teach the great loving-kindness of our own adorable God, inasmuch as when we are "a great way off," he runs to us, and embraces us in the arms of his love. I. First, then, what is the POSITION signified by being "a great way off?" I must just notice what is not that position. It is not the position of the man who is careless and entirely regardless of God; for you notice that the prodigal is represented now as having come to himself, and as returning to his father's house. Though it be true that all sinners are a great way off from God, whether they know it or not, yet in this particular instance, the position of the poor prodigal is intended to signify the character of one, who has been aroused by conviction, who has been led to abhor his former life, and who sincerely desires to return to God. I shall not, then, this morning, specially address the blasphemer, and the profane. To him, there may be some incidental warning heard, but I shall not specially address such a character. It is another person for whom this text is intended: the man who has been a blasphemer, if you please, who may have been a drunkard, and a swearer, and what not, but who has now renounced these things, and is steadfastly seeking after Christ, that he may obtain eternal life. That is the man who is here said to be, though coming to the Lord, "a great way off." Once again, there is another person who is not intended by this description, namely, the very great man, the Pharisee who thinks himself extremely righteous, and has never learned to confess his sin. You, sir, in your apprehension, are not a great way off. You are so really in the sight of God; you are as far from him as light from darkness, as the east is from the west; but you are not spoken of here. You are like the prodigal son, only that instead of spending your life righteously, you have run away from your Father, and hidden in the earth the gold which he gave you, and are able to feed upon the husks which swine do eat, whilst by a miserable economy of good works you are hoping to save enough of your fortune to support yourself here and in eternity. Your hope of self-salvation is a fallacy, and you are not addressed in the words of the text. It is the man who knows himself lost, but desires to be saved, who is here declared to be met by God, and received with affectionate embraces. And now we come to the question, Who is the man, and why is he said to be a great way off? For he seems to be very near the kingdom, now that he knows his need and is seeking the Saviour. I reply, in the first place, he is a great way off in his own apprehensions. You are here this morning, and you have an idea that never was man so far from God as you are. You look back upon your past life, and you recollect how you have slighted God, despised his Sabbath, neglected his Book, trampled upon the blood of sprinkling, and rejected all the invitations of his mercy. You turn over the pages of your history, and you remember the sins which you have committed the sins of your youth and your former transgressions, the crimes of your manhood, and the riper sins of your older years; like black waves dashing upon a dark shore, they roll in wave upon wave, upon your poor troubled memory. There comes a little wave of your childish folly, and over that there leaps one of your youthful transgressions, and over the head of this there comes a very Atlantic billow of your manhood's transgressions. At the sight of them you stand astonished and amazed. "O Lord my God, how deep is the gulf which divides me from thyself, and where is the power that can bridge it? I am separated from thee by leagues of sin, whole mountains of my guilt are piled upward between me and thyself. O God, shouldest thou destroy me now, thou wouldest be just; and if thou dost ever bring me to thyself, it must be nothing less than a power as Omnipotent as that which made the world, which can ever do it. O! how far am I from God!" Some of you would be startled this morning, if your neighbors were to give you revelations of their own feelings. If yonder man standing there in the crowd could come into this pulpit, and tell you what he now feels, you might perhaps be horrified at his description of his own heart. How many of you have no notion of the way in which a soul is cut and hacked about, when it is under the convictions of the law! If you should hear the man tell out what he feels, you would say, "Ah! he is a poor deluded enthusiast; men are not so bad as that;" or else you would be apt to think he had committed some nameless crime which be dare not mention. that was preying on his conscience. Nay, sir, he has been as moral and upright as you have been; but should he describe himself as he now discovers himself to be, he would shock you utterly. And yet you are the same, though you feel it not, and would indignantly deny it. When the light of God's grace comes into your heart, it is something like the opening of the windows of an old cellar that has been shut up for many days. Down in that cellar, which has not been opened for many months, are all kinds of loathsome creatures, and a few sickly plants blanched by the darkness. The walls are dark and damp with the trail of reptiles; it is a horrid filthy place, in which no one would willingly enter. You may walk there in the dark very securely, and except now and then for the touch of some slimy creature, you would not believe the place was so bad and filthy. Open those shutters, clean a pane of glass, let a little light in, and now see how a thousand noxious things have made this place their habitation. Sure, twas not the light that made this place so horrible, but it was the light that showed how horrible it was before. So let God's grace just open a window and let the light into a man's soul, and he will stand astonished to see at what a distance he is from God. Yes, sir, to-day you think yourself second to none but the Eternal; you fancy that you can approach his throne with steady step; it is but a little that you have to do to be saved; you imagine that you can accomplish it at any hour, and save yourself upon your dying bed as well as now. Ah! sir, if you could but be touched by Ithuriel's wand, and made to be in appearance what you are in reality, then you would see that you are far enough from God even now, and so far from him that unless the arms of his grace were stretched out to bring you to himself, you must perish in your sin. Now I turn my eye again with hope, and trust I leave not a few in this large assembly who can say, "Sir, I feel I am far from God, and sometimes I fear I am so far from him that he will never have mercy upon me; I dare not lift so much as my eyes towards heaven; I smite on my breast, and say, 'Lord, have mercy upon me, a sinner'" Oh! poor heart; here is a comforting passage for thee: "When he was yet a great way off, his father saw him, and had compassion on him." But again, there is a second sense in which some now present may feel themselves to be far off from God. Conscience tells every man that if he would be saved he must get rid of his sin. The Antinomian may possibly pretend to believe that men can be saved while they live in sin; but conscience will never allow any man to swallow so egregious a lie as that. I have not one person in this congregation who is not perfectly assured that if he is to be saved he must leave off his drunkenness and his vices. Sure there is not one here so stupefied with the laudanum of hellish indifference as to imagine that he can revel in his lusts, and afterwards wear the white robe of the redeemed in paradise. If ye imagine ye can be partakers of the blood of Christ, and yet drink the cup of Belial; if ye imagine that ye can be members of Satan and members of Christ at the same time, ye have less sense than one would give you credit for. No, you know that right arms must be out off, and right eyes plucked out that the most darling sins must be renounced, if ye would enter into the kingdom of God. And I have a man here who is convinced of the unholiness of his life, and he has striven to reform, not because he thinks reformation would save him, for he knows better than that, but because he knows that this is one of the first-fruits of grace reformation from sin. Well, poor man, he has for many years been an inveterate drunkard, and he struggles now to overcome the passion. He has almost effected it; but he never had such an Herculean labor to attempt before; for now some temptation comes upon him so strongly that it is as much as he can do to stand against it; and perhaps sometimes since his first conviction of sin he has even fallen into it. Or perhaps it is another vice, and you, my brother, have set your face against it; but there are many bonds and fetters that bind us to our vices, and you find that though it was easy enough to spin the warp and woof sin together, it is not so easy to unravel that which you have spun. You can not purge your house of your idols; you do not yet know how to give up all your lustful pleasures. Not yet can you renounce the company of the ungodly. You have cut off one by one your most intimate acquaintances, but it is very hard to do it completely, and you are struggling to accomplish it, and you often fall on your knees and cry, "O, Lord, how far I am from thee! what high steps these are which I have to climb! Oh! how can I be saved? Sure, if I can not purge myself from my old sins, I shall never be able to hold on my way; and even should I get rid of them, I should plunge into them once more." You are crying out, "Oh, how great my distance from God! Lord, bring me near!" Let me present you with one other aspect of our distance from God. You have read your Bibles, and you believe that faith alone can unite the soul to Christ. You feel that unless you can believe in him who died upon the cross for your sins, you can never see the kingdom of God; but you can say this morning, "Sir, I have striven to believe; I have searched the Scriptures, not hours, but days together, to find a promise on which my weary foot might rest; I have been upon my knees many and many a time, earnestly supplicating a Divine blessing; but though I have pleaded, all in vain I have urged my plea, for until now no whisper have I had of grace, no token for good, no sign of mercy. Sir, I have striven to believe, and I have said,

"O could I but believe Then all would easy be; I would, but can not Lord, relieve, My help must come from thee!"

I have used all the power I have, and have desperately striven to cast myself at the Saviour's feet and see my sins washed sway in his blood. I have not been indifferent to the story of the cross; I have read it a hundred times, and even wept over it; but when I strive to put my hand upon the scape-goat's head, and labor to believe that my sins are transferred to him, some demon seems to stop the breath that would breathe itself forth in adoration, and something checks the hand that would lay itself upon the head that died for me. Well, poor soul, thou art indeed far from God. I will repeat the words of the text to thee. May the Holy Spirit repeat them in thine ear! "When he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him." So shall it be with thee if thou hast come thus far, though great may be the distance, thy feet shall not have to travel it, but God, the Eternal One, shall from his throne look down and visit thy poor heart, though now thou tarriest by the way, afraid to approach him. II. Our second point is the PECULIAR TROUBLES which agitate the breasts of those who are in this position. Let us introduce to you the poor ragged prodigal. After a life of ease, he is, by his own vice, plunged into penury and labor. After feeding swine for a time, and being almost starved, he sets about returning to his father's house. It is a long and weary journey. He walks many a mile, until his feet are sore, and at last, from the summit of a mountain, he views his father's house far away in the plain. There are yet many miles between him and his father whom he has neglected. Can you conceive his emotions when, for the first time after so long an absence, he sees the old house at home? He remembers it well in the distance, for though it is long since he trod its floors, he has never ceased to recollect it; and the remembrance of his father's kindness, and of his own prosperity when he was with him, has never yet been erased from his consciousness. You would imagine that for one moment he feels a flash of joy, like some flash of lightning in the midst of the tempest, but anon a black darkness comes over his spirit. In the first place, it is probable he will think, "Oh! suppose I could reach my home, will my father receive me? Will he not shut the door in my face and tell me begone and spend the rest of my life where I have been spending the first of it?" Then another suggestion might arise: "Surely, the demon that led me first astray may lead me back again, before I salute my parent." "Or mayhap," thought he, "I may even die upon the road, and so, before I have received my father's blessing, my soul may stand before its God." I doubt not each of these three thoughts has crossed your mind if you are now in the position of one who is seeking Christ, but mourns to feel himself far away from him. First, you have been afraid lest you should die before Christ has appeared to you. You have been for months seeking the Saviour without finding him, and now the black thought comes, "And what if I should die with all these prayers unanswered? Oh! if he would but hear me ere I departed this world I would be content, though he should keep me waiting in anguish for many years. But what, if before tomorrow morning I should be a corpse? At my bed I kneel to-night and cry for mercy. Oh! if he should not send the pardon before to-morrow morning, and in the night my spirit should stand before his bar! What then?" It is singular that other men think they shall live for ever, but men convinced of sin, who seek a Saviour, are afraid they shall not live another moment. You have known the time, dear Christian brethren, when you dared not shut your eyes for feel you should not open them again on earth; when you dreaded the shadows of the night lest they should darken for ever the light of the sun, and you should dwell in outer darkness throughout eternity. You have mourned as each day has entered, and you have wept as it has departed, because you fancied that your next step might precipitate you into your eternal doom. I have known what it is to tread the earth and fear lest every tuft of grass should but cover a door to hell; trembling, lest every particle, and every atom, and every stone, should be solar league with God against me, as to destroy me. John Bunyan says, that at one time in his experience, he felt that he had rather have been born a dog or a toad than a man; he felt so unutterably wretched on account of sin; and his great point of wretchedness was the fact, that though he had been three years seeking Christ, he might after all die without finding him. And in truth, this is no needless alarm. It may be perhaps too alarming to some who already feel their need of Christ, but the mass of us need perpetually to be startled with the thought of death. How few of you ever indulge that thought! Because ye live and are in health, and eat, and drink, and sleep, ye think ye shall not die. Do ye ever soberly look at your last end? Do ye ever, when ye come to your beds at night, think how one day ye shall undress for the last slumber? And when ye wake in the morning, do ye never think that the trump of the archangel shall startle you to appear before God in the last day of the great assize, wherein an universe shall stand before the Judge? No. "All men think all men mortal but themselves;" and thoughts of death we still push off, until at last we shall find ourselves waking up in torment, where to wake is to wake too late. But thou to whom I specially speak this morning, thou who feelest that thou art a great way off from Christ, thou shalt never die, but live, and declare the works of the Lord; if thou hast really sought him, thou shalt never die until thou hast found him. There was never a soul yet, that sincerely sought the Saviour, who perished before he found him. No; the gates of death shall never shut on thee till the gates of grace have opened for thee; till Christ has washed thy sins away thou shalt never be baptized in Jordan's flood. Thy life is secure, for this is God's constant plan he keeps his own elect alive till the day of his grace, and then he takes them to himself. And inasmuch as thou knowest thy need of a Saviour, thou art one of his, and thou shalt never die until thou hast found him. Your second fear is, "Ah, sir! I am not afraid of dying before I find Christ, I have a worse fear than that; I have had convictions before, and they have often passed away; my greatest fear to-day is, that these will be the same." I have heard of a poor collier, who on one occasion, having been deeply impressed under a sermon, was led to repent of sin and forsake his former life; but he felt so great horror of ever returning to his former conversation, that one day he knelt down and cried thus unto God, "O Lord, let me die on this spot, rather than ever deny the religion which I have espoused, and turn back to my former conversation:" and we are credibly told, that he died on that very spot, and so his prayer was answered. God had rather take him home to heaven than suffer him to bear the brunt of temptation on earth. Now, when men come to Christ, they feel that they had rather suffer anything than lose their convictions. Scores of times have you and I been drawn to Christ under the preaching of the Word. We can look back upon dozens of occasions on which it seemed just the turning point with us. Something said in our hearts, "Now, believe in Christ, now is the accepted time, now is the day of salvation." But we said, "To-morrow, to-morrow ;" and when to-morrow came our convictions were gone. We thought what we said yesterday would be the deed of to-day; but instead of it, the procrastination of yesterday became the hardened wickedness of to-day: we wandered farther from God and forgot him. Now you are crying to him for fear, lest he should give you up again. You have this morning prayed before you came here, and you said, "Father, suffer not my companions to laugh me out of my religion; let not my worldly business so engross my thoughts, as to prevent my due attention to the matters of another world. Oh, let not the trifles of to-day so absorb my thoughts that I may not be preparing myself to meet my God

'Deeply on my thoughtful heart, Eternal things impress,'

and make this a real saving work that shall never die out, nor be taken from me." Is that your earnest prayer? O poor prodigal, it shall be heard, it shall be answered. Thou shalt not have time to go back. To-day thy Father views thee from his throne in heaven; to-day he runs to thee in the message of his gospel; today he falls upon thy neck and weeps for joy; to-day he says to thee, "Thy sins, which are many, are all forgiven ;" to-day, by the preaching of the Word, he bids thee come and reason with him, "for though thy sins be as scarlet, they shall be as wool, though the be red like crimson, they shall be whiter than snow." But the last and the most prominent thought which I suppose the prodigal would have, would be, that when he did get to his father, he would say to him, "Get along with you, I will have nothing more to do with you." "Ah!" thought he to himself, "I recollect the morning, when I rose up before day-break, because I knew I could not stand my mothers tears; I remember how I crept down the back staircase and took all the money with me, how I stole down the yard and ran away into the land where I spent my all. Oh! what will the old gentlemen say of me when I come back? Why, there he is! he is running to me. But he has got a horsewhip with him, to be sure, to whip me away. It is not at all possible that if he comes he will have a kind word for me. The most I can expect is that he will say, 'Well John, you have wasted all your money, you can not expect me to do anything for you again. I won't let you starve; you shall be one of my servants: there, come, I will take you as footman;' and if he will do that I will be obliged to him; nay, that is the very thing I will ask of him; I will say, 'Make me as one of thy hired servants.'" "Oh," said the devil within him, "your father will never speak comfortably to you: you had better run away again. I tell you if he gets near you, you will have such a dressing as you never received in your life. You will die with a broken heart; you will very likely fall dead here; the old man will never bury you; the carrion crows win eat you. There is no hope for you: see how you have treated him. Put yourself in his place: what would you do if you had a son that had run away with half your living, and spent it upon harlots?" And the son thought if he were in his fathers place he should be very harsh and severe; and possibly, he almost turned upon his heel to run away. But he had not time to do that. When he was just thinking about running away, on a sudden his father's arms were about his neck, and he had received the paternal kiss. Nay, before he could get his whole prayer finished, he was arrayed in a white robe, the best in the house; and they had brought him to the table, and the fatted calf was being killed for his repast. And poor soul, it shall be so with you. Thou sayest, "If I go to God, he win never receive me. I am too vile and wretched: others he may have pressed to his heart, but he will not me. If my brother should go, he might be saved; but there are such aggravations in my crime; I have grown so old since; I have done such a deal of mischief; I have so often blasphemed him, so frequently broken his Sabbaths; ah! and I have so often deceived him; I have promised I would repent, and when I got well I have lied to God, and gone back to my old sin. Oh, if he would but let me creep inside the door of heaven! I win not ask to be one of his children; I win only ask that he will let me be where the Syro-Phoenician woman desired to be to be a dog, to eat the crumbs that fall from the Master's table. That is all I ask; and oh! if he will but grant it to me, he shall never hear the last of it, for as long as I live I will sing his praise; and when the world doth fade away, and the sun grow dim with age, my gratitude, immortal as my soul, shall never cease to sing his love, who pardoned my grossest sins and washed me in his blood." It shad be so. Come and try. Now, sinners, dry your tears; let hopeless sorrows cease; look to the wounds of Christ, who died; let all your griefs now be removed, there is no further cause for them; your Father loves you; he accepts and receives you to his heart. III. Now, in conclusion, I may notice HOW THESE FEARS WERE MET IN THE PRODIGAL'S CASE, and how they shall be met in ours if we are in the same condition. The text says, "The Father saw him." Yes, and God saw thee just now. That tear which was wiped away so hastily as if thou wast ashamed of it God saw it, and he stored it in his bottle. That prayer which thou didst breathe just a few moments ago, so faintly, and with such little faith God heard it. The other day thou wast in thy chamber, where no ear heard thee; but God was there. Sinner, let this be thy comfort, that God sees thee when thou beginnest to repent. He does not see thee with his usual gaze, with which he looks on all men; but he sees thee with an eye of intense interest. He has been looking on thee in an thy sin, and in all thy sorrow, hoping that thou wouldst repent; and now he sees the first gleam of grace, and he beholds it with joy. Never warder on the lonely castle top saw the first grey light of morning with more joy than that with which God beholds the first desire in thy heart. Never physician rejoiced more when he saw the first heaving of the lungs in one that was supposed to be dead, than God doth rejoice over thee, now that he sees the first token for good. Think not that thou art despised and unknown, and forgotten. He is marking thee from his high throne in glory, and rejoicing in what he sees. He saw thee pray, he heard thee groan; he marked thy tear; he looked upon thee and rejoiced to see that these were the first seeds of grace in thine heart. And then, the text says, "he had compassion on him." He did not merely see him, but he wept within himself to think he should be in such a condition. The old father had a very long range of eye-sight; and though the prodigal could not see him in the distance, he could see the prodigal. And the fathers first thought when he saw him was this "O my poor son, O my poor boy! that ever he should have brought himself into such a state as this!" He looked through his telescope of love, and he saw him, and said, "Ah! he did not go out of my house in such trim as that. Poor creature, his feet are bleeding; he has come a long way, I'll be bound. Look at his face, he doesn't look like the same boy he was when he left me. His eye that was so bright, is now sunken in its socket; his cheeks that once stood out with fatness, have now become hollow with famine. Poor wretch, I can tell all his bones, he is so emaciated." Instead of feeling any anger in his heart, he felt just the contrary; he felt such pity for his poor son. And so the Lord feels for you you that are groaning and moaning on account of sin. He forgets your sins; he only weeps to think you should have brought yourself to be what you are: "Why didst thou rebel against me, and bring thyself into such a state as this?" It was just like that day when Adam sinned. God walked in the garden, and he missed Adam. He did not cry out, "Adam, come here and be judged!" No; with a soft, sorrowful, and plaintive voice, he said, "Adam, where art thou? Oh, my fair Adam, thou whom I made so happy, where art thou now? Oh, Adam! thou didst think to become a God; where art thou now? Thou hast walked with me: dost thou hide thyself from thy friend? Little dost thou know, O Adam, what woes thou hast brought on thyself, and thine offspring. Adam, where art thou?" And Jehovah bowels yearn to-day over you. He is not angry with you; his anger is passed away, and his hands are stretched out still. Inasmuch as he has brought you to feel that you have sinned against him, and to desire reconciliation with him, there is no wrath in his heart. The only sorrow that he feels is sorrow that you should have brought yourself into a state so mournful as that in which you now are found. But he did not stop in mere compassion. Having had compassion, "he ran, and fell on his neck, and kissed him." This you do not understand yet; but you shall. As sure as God is God, if you this day are seeking him aright through Christ, the day shall come when the kiss of full assurance shall be on your lip, when the arms of sovereign love shall embrace you, and you shall know it to be so. Thou mayest have despised him, but thou shalt know him yet to be thy Father and thy Friend. Thou mayest have scoffed his name: thou shalt one day come to rejoice in it as better than pure gold. Thou mayest have broken his Sabbaths and despised his Word; the day is coming when the Sabbath shall be thy delight, and his Word thy treasure. Yes, marvel not; thou mayest have plunged into the kennel of sin, and made thy clothes black with iniquity; but thou shalt one day stand before his throne white as the angels be; and that tongue that once cursed him shall yet sing his praise. If thou be a real seeker, the hands that have been stained with lust shall one day grasp the harp of gold, and the head that has plotted against the Most High shall yet be girt with gold. Seemeth it not a strange thing that God should do so much for sinners? But strange though it seem, it shall be strangely true. Look at the staggering drunkard in the ale-house. Is there a possibility that one day he shall stand among the fairest sons of light? Possibility! ay, certainty, if he repents and turns from the error of his ways. Hear you yon curser and swearer? See you the man who labels himself as a servant of hell, and is not ashamed to do so? Is it possible that he shall one day share the bliss of the redeemed? Possible! ay, more, it is sure, if he turneth from his evil ways. O sovereign grace, turn men that they may repent! "Turn ye, turn ye, why will ye die, O house of Israel?"

"Lord, do thou the sinner turn, For thy tender mercy's sake."

One word or so, and I have done. If any of you to-day are under conviction of sin, let me solemnly warn you not to frequent places where those convictions are likely too be destroyed. A correspondent of the New York Christian Advocate furnishes the following affecting narrative: "When I was travelling in the state of Massachusetts, twenty-six years ago, after preaching one evening in the town of ___________, a very serious-looking young man arose, and wished to address the assembly. After obtaining leave, he spoke as follows: 'My friends, about one year ago, I set out in company with a young man of my intimate acquaintance, to seek the salvation of my soul. For several weeks we went on together, we laboured together, and often renewed our covenant not to give over seeking till we obtained the religion of Jesus. But, all at once, the young man neglected attending meeting, appeared to turn his back on all the means of grace, and grew so shy of me, that I could scarcely get an opportunity to speak with him. His strange conduct gave me much painful anxiety of mind; but still I felt resolved to obtain the salvation of my soul, or perish, making the publican's plea. After a few days, a friend informed me that my young companion had received an invitation to a ball, and was determined to go. I went immediately to him, and, with tears in my eyes, endeavoured to persuade him to change his purpose, and to go with me on that evening to a prayer-meeting. I pleaded with him in vain. He told me, when we parted, that I must not give him up as lost, for after he had attended that ball, he intended to make a business of seeking religion. The appointed evening came, and he went to the ball, and I went to the prayer-meeting. Soon after the meeting opened, it pleased God, in answer to my prayer, to turn my spiritual captivity, and make my soul rejoice in his justifying love. Soon after the ball opened, my young friend was standing at the head of the ball-room, with the hand of a young lady in his hand, preparing to lead down the dance; and, while the musician was turning his violin,, without one moment's warning, the young man sallied back, and fell dead on the floor. I was immediately sent for, to assist in devising means to convey his remains to his father's house. You will be better able to judge what were the emotions of my heart, when I tell you that that young man was my own brother.'" Trifle not, then, with thy convictions, for eternity shall be too short for thee to utter thy lamentations over such trifling.


The Turning Point

August 23rd, 1874 by C. H. SPURGEON (1834-1892)

"And he arose, and came to his father." Luke 15:20 .

This sentence expresses the true turning point in the prodigal's life story. Many other matters led up to it, and before he came to it there was much in him that was very hopeful; but this was the point itself, and had he never reached it he would have remained a prodigal, but would never have been the prodigal restored, and his life would have been a warning rather than an instruction to us. "He arose, and came to his father." Speaking, as I do, in extreme weakness, I have no words to spare; and while my voice holds out I shall speak straight to the point, and I pray the Lord to make every syllable practical and powerful by his Holy Spirit. I. We shall begin by noticing that HERE WAS ACTION "He arose, and came to his father." He had already been in a state of thoughtfulness; he had come to himself, but now he was to go further, and come to his father. He had considered the past, and weighed it up, and seen the hollowness of all the world's pleasures; he had seen his condition in reference to his father, and his prospects if he remained in the far-off country; he had thought upon what he ought to do, and what would be the probable result of such a course; but now he passed beyond the dreaminess of thought into matter-of-fact acting and doing. How long will it be, dear hearers, before you will do the same? We are glad to have you thoughtful; we hope that a great point is gained when you are led to consider your ways, to ponder your condition, and to look earnestly into the future, for thoughtlessness is the ruin of many a traveler to eternity, and by its means the unwary fall into the deep pit of carnal security and perish therein. But some of you have been among the "thoughtful" quite long enough; it is time you passed into a more practical stage. It is high time that you came to action; it would have been better if you had acted already; for, in the matter of reconciliation to God, first thoughts are best. When a man's life hangs on a thread, and hell is just before him, his path is clear, and a second thought is superfluous. The first impulse to escape from danger and lay hold on Christ is that which you would be wise to follow. Some of you whom I now address have been thinking, and thinking, and thinking, till I fear that you will think yourselves into perdition. May you, by divine grace, be turned from thinking to believing, or else your thoughts will become the undying worm of your torment. The prodigal had also passed beyond mere regret. He was deeply grieved that he had left his father's house, he lamented his lavish expenditure upon wantonness and rebelling, he mourned that the son of such a father should be degraded into a swineherd in a foreign land; but he now proceeded from regret to repentance, and bestirred himself to escape from the condition over which he mourned. What is the use of regret if we continue in sin? By all means pull up the sluices of your grief if the floods will turn the wheel of action, but you may as well reserve your tears, if they mean no more than idle sentimentalism. What avails it for a man to say he repents of his misconduct if he still perseveres in it? We are glad when sinners regret their sin and mourn the condition into which sin has brought them, but if they go no further, their regrets will only prepare them for eternal remorse. Had the prodigal become inactive through despondency, or stolid through sullen grief, he must have perished, far away from his father's home, as it is to be feared many will whose sorrow for sin leads them into a proud unbelief and wilful despair of God's love; but he was wise, for he shook off the drowsiness of his despondency, and, with resolute determination, "arose and came to his father." Oh, when will you sad ones be wise enough to do the same? When will your thinking and your sorrowing give place to practical obedience to the gospel? The prodigal also pressed beyond mere resolving. That is a sweet verse which says, "I will arise," but that is far better which says, "And he arose." Resolves are good, like blossoms, but actions are better, for they are the fruits. We are glad to hear from you the resolution, "I will turn to God," but holy angels in heaven do not rejoice over resolutions, they reserve their music for sinners who actually repent. Many of you like the son in the parable have said, "I go, sir," but you have not gone. You are as ready at forgetting as you are at resolving. Every earnest sermon, every death in your family, every funeral knell for a neighbor, every pricking of conscience, every touch of sickness, sets you a resolving to amend, but your promissory notes are never honored, your repentance ends in words. Your goodness is as the dew, which at early dawn hangs each blade of grass with gems, but leaves the fields all parched and dry when the sun's burning heat is poured upon the pasture. You mock your friends, and trifle with your own souls. You have often in this house said, "Let me reach my chamber and I will fall upon my knees," but on the way home you have forgotten what manner of men you were, and sin has confirmed its tottering throne. Have you not dallied long enough? Have you not lied unto God sufficiently? Should you not now give over resolving and proceed to the solemn business of your souls like men of common sense? You are in a sinking vessel, and the life-boat is near, but your mere resolve to enter it will not prevent your going down with the sinking craft; as sure as you are a living man, you will drown unless you take the actual leap for life. "He arose and came to his father." Now, observe that this action of the prodigal was immediate, and without further parley. He did not go back to the citizen of that country and say, "Will you raise my wages? If not, I must leave." Had he parleyed he had been lost; but he gave his old master no notice, he concerned his indentures by running away. I would that sinners here would break their league with death, and violate their covenant with hell, by escaping for their lives to Jesus, who receives all such runaways. We want neither leave nor licence for quitting the service of sin and Satan, neither is it a subject which demands a month's consideration: in this matter instantaneous action is the surest wisdom. Lot did not stop to consult the king of Sodom as to whether he might quit his dominions, neither did he consult the parish officers as to the propriety of speedily deserting his home; but with the angel's hand pressing them, he and his fled from the city. Nay, one fled not; she looked and lingered, and that lingering cost her her life! That pillar of salt is the eloquent monitor to us to avoid delays when we are bidden to flee for our lives. Sinner, dost thou wish to be a pillar of salt? Wilt thou halt between two opinions, until God's anger shall doom thee to final impenitence? Wilt thou trifle with mercy till justice smite thee? Up, man, and while thy day of grace continues, fly thou into the arms of love. The text implies that the prodigal aroused himself, and put forth all his energies. It is said, "he arose;" the word suggests that he had till then been asleep upon the bed of sloth, or the couch of presumption. If like Samson in Delilah's lap, he had been supine, inactive, and unstrung, but now, startled from his lethargy, he lifts up his eyes, he girds up his loins, he shakes off the spell which had enthralled him, he puts forth every power, he arouses his whole nature, and he spares no exertion until he returns to his father. Men are not saved between sleeping and waking. "The kingdom of heaven suffereth violence, and the violent take it by force." Grace does not stupefy us, it but arouses us. Surely, sirs, it is worth while making an awful effort to escape from eternal wrath. It is worth while summoning up every faculty and power and emotion and passion of your being, and saying to yourself, "I cannot be lost; I will not be lost: I am resolved that I will find mercy through Jesus Christ." The worst of it is, O sinners, ye are so sluggish, so indifferent, so ready to let things happen as they may. Sin has bewitched and benumbed you. You sleep as on beds of down and forget that you are in danger of hell fire. You cry, "A little more rest, and a little more slumber, and a little more folding of the arms to sleep," and so you sleep on, though your damnation slumbereth not. Would to God you could be awakened. It is not in the power of my voice to arouse you; but may the Lord Himself alarm you, for never were men more in danger. Let but your breath fail, or your blood pause, and you are lost for ever. Frailer than a cobweb is that life on which your eternal destiny depends. If you were wise you would not give sleep to your eyes, nor slumber to your eyelids, till you had found your God and been forgiven. Oh, when will you come to a real action? How long will it be ere you believe in Jesus? How long will you snort between the jaws of hell? How long dare you provoke the living God? II. Secondly, HERE WAS A SOUL COMING INTO ACTUAL CONTACT WITH GOD, " He arose and came to his father." It would have been of no avail for him to have arisen if he had not come to his father. This is what the sinner has to do, and what the Spirit enables him to do: namely, to come straight away to his God. But, alas! very commonly, when men begin to be anxious, they go round about and hasten to a friend to tell him about it, or they even resort to a deceitful priest, and seek help from him. They fly to a saint or a virgin, and ask these to be mediators for then, instead of accepting the only Mediator Jesus Christ, and going to God at once by him. They fly to outward forms and ceremonies, or they turn to their Bibles, their prayers, their repentances, or their sermon-hearings; in fact, to anything rather than their God. But the prodigal knew better; he went to his father, and it will be a grand day for you, O sinner, when you do the same. Go straight away to your God in Christ Jesus. "Come here," says the priest. Pass that fellow by. Get away to your Father. Reject an angel from heaven if he would detain you from the Lord. Go personally, directly, and at once to God in Christ Jesus. But surely I must perform some ceremony first? Not so did the prodigal, he arose and went at once to his father. Sinner, you must come to God, and Jesus is the way. Go to him then, tell him you have done wrong, confess your sins to him, and yield yourself to him. Cry, "Father, I have sinned: forgive me, for Jesus' sake." Alas! there are many anxious souls who do not go to others, but they look to themselves. They sit down and cry, "I want to repent; I want to feel my need; I want to be humble." O man, get up! What are you at? Leave yourself and go to your Father. "Oh, but I have so little hope; my faith is very weak, and I am full of fears." What matters your hopes or your fears while you are away from your Father? Your salvation does not lie within yourself, but in the Lord's good will to you. You will never be at peace till, leaving all your doubts and your hopes, you come to your God and rest in his bosom. "Oh, but I want to conquer my propensities to sin, I want to master my strong temptations." I know what it is you want. You want the best robe without your Father's giving it you, and shoes on your feet of your own procuring; you do not like going in a beggar's suit and receiving all from the Lord's loving hand; but this pride of yours must be given up, and you must get away to God, or perish for ever. You must forget yourself, or only remember yourself so as to feel that you are bad throughout, and no more worthy to be called God's son. Give yourself up as a sinking vessel that is not worth pumping, but must be left to go down, and get you into the life-boat of free grace. Think of God your Father of him, I say, and of his dear Son, the one Mediator and Redeemer of the sons of men. There is your hope to fly away from self and to reach your Father. Do I hear you say, "Well, I shall continue in the means of grace, and I hope there to find my God." I tell you, if you do that, and refuse to go to God, the means of grace will be the means of damnation to you. "I must wait at the pool," says one. Then I solemnly warn you that you will lie there and die; for Jesus does not command you to lie there, his bidding is, "Take up thy bed, and walk." "Believe in the Lord Jesus Christ, and thou shalt be saved." You have to go unto your Father, and not to the pool of Bethesda, or any other pool of ordinances or means of grace. "But I mean to pray," says one. What would you pray for? Can you expect the Lord to hear you while you will not hear him? You will pray best with your head in your Father's bosom, but the prayers of an unyielding, disobedient, unbelieving heart are mockeries. Prayers themselves will ruin you if they are made a substitute for Doing at once to God. Suppose the prodigal had sat down at the swine trough and said, "I will pray here," what would it have availed him? or suppose he had wept there, what good would have come of it? Praying and weeping were good enough when he had come to his father, but they could not have been substituted for it. Sinner, your business is with God. Hasten to him at once. You have nothing to do with yourself, or your own doings, or what others can do for you, the turning point of salvation is, "he arose and came to his father." There must be a real, living, earnest, contact of your poor guilty soul with God, a recognition that there is a God, and that God can be spoken to, and an actual speech of your soul to him, through Jesus Christ, for it is only God in Christ Jesus that is accessible at all. Going thus to God, we tell him that we are all wrong, and walls to be set right; we tell him we wish to be reconciled to him, and are ashamed that we should have sinned against him; we then put our trust in his Son, and we are saved. O soul, go to God: it matters not though the prayer you come with may be a very broken prayer, or even if it has mistakes in it, as the prodigal's prayer had when he said, "Make me as one of thy hired servants;" the language of the prayer will not signify so long as you really approach to God. "Him that cometh to me," says Jesus, "I will in no wise cast out;" and Jesus ever liveth to make intercessions for them that come to God through him. Here, then, is the great Protestant doctrine. The Romish doctrine says you must go round by the back door, and half-a-dozen of the Lord's servants must knock for you, and even then you may never be heard; but the grand old Protestant doctrine is, come to God yourself; come with no other mediator than Jesus Christ; come just as you are without merits and good works; trust in Jesus and your sins will be forgiven you. There is my second point: there was action, and that action was contact with God. III. Now, thirdly, IN THAT ACTION THERE WAS AN ENTIRE YIELDING UP OF HIMSELF. In the prodigal's case, his proud independence and self-will were gone. In other days he demanded his portion, and resolved to spend it as he pleased, but now he is willing to be as much under rule as a hired servant, he has had enough of being his own master, and is weary of the distance from God which self-will always creates. He longs to get into a child's true place, namely, that of dependence and loving submission. The great mischief of all was his distance from his father, and he now feels it to be so. His great thought is to remove that distance by humbly returning, for then he feels that all other ills will come to an end. He yields up his cherished freedom, his boasted independence, his liberty to think and do and say whatever he chose, and he longs to come under loving rule and wise guidance. Sinner, are you ready for this? If so, come and welcome; your father longs to press you to his bosom! He gave up all idea of self-justification, for he said, "I have sinned." Before he would have said, "I have a right to do as I like with my own; who is to dictate how I shall spend my own money. If I do sow a few wild oats, every young man does the same. I have been very generous, if nothing else, nobody can call me greedy. I am no hypocrite. Look at your canting Methodists, how they deceive people! There's nothing of that in me, I'll warrant you; I am an outspoken man of the world; and after all, a good deal better in disposition than my elder brother, fine fellow though he pretends to be." But now the prodigal boasts no longer. Not a syllable of self-praise falls from his lips; he mournfully confesses, "I have sinned against heaven and before thee." Sinner, if you would be saved you also must come down from your high places, and acknowledge your iniquity. Confess that you have done wrong, and do not try to extenuate your offense; do not offer apologies and make your case better than it is, but humbly plead guilty and leave your soul in Jesus' hands. Of two things, to sin or to deny the sin, probably to deny the sin is the worse of the two, and shows a blacker heart. Acknowledge your fault, man, and tell your heavenly Father that if it were not for his mercy you would have been in hell, and that as it is you richly deserve to be there even now. Make your case rather blacker than it is if you can, this I say because I know you cannot do any such thing. When a man is in the hospital it cannot be of any service to him to pretend to be better than he is; he will not receive any more medical attention on that account, but rather the other way, for the worse his case the more likely is the physician to give him special notice. Oh, sinner, lay bare before God thy sores, thy putrifying sores of sin, the horrid ulcers of thy deep depravity, and cry, "O Lord, have mercy upon me? "This is the way of wisdom. Have done with pride and self-righteousness, and make thy appeal to the undeserved pity of the Lord, and thou will speed. Observe that the prodigal yielded up himself so thoroughly that he owned his father's love to him to be an aggravation of his guilt: so I take it he means when he says, "Father, I have sinned." It adds an emphasis to the "I have sinned" when it follows after the word "father." "Thou good God, I have broken thy good laws; thou loving, tender, merciful God, I have done wrong wantonly and wickedly against thee. Thou hast been a very loving Father to me, and I have been a most ungenerous and shameless traitor to thee, rebelling without cause. I confess this frankly and humbly, and with many tears. Ah! hadst thou been a tyrant I might have gathered some apology from thy severity, but thou hast been a Father, and this makes it worse that I should sin against thee." It is sweet to hear such a confession as this poured out into the Father's bosom. The penitent also yielded up all his supposed rights and claims upon his father, saying, "I am not worthy to be called thy son." He might have said, "I have sinned, but still I am thy child," and most of us would have thought it a very justifiable argument; but he does not say so, he is too humble for that, he owns, "I am no more worthy to be called thy son." A sinner is really broken down when he acknowledges that if God would have no mercy on him, but cast him away for forever, it would be no more than justice.

"Should saddled vengeance seize my breath, I must pronounce thee just in death; And, if my soul were sent to hell, Thy righteous law approves it well."

That soul is not far from peace which has ceased arguing and submits to the sentence. Oh, sinner, I urge thee, if thou wouldst find speedy rest, go and throw thyself at the foot of the cross where God meets such as thou art, and say, "Lord, here I am; do what thou wilt with me. Never a word of excuse will I offer, nor one single plea by way of extenuation. I am a mass of guilt and misery, but pity me, oh, pity me! No rights or claims have I; I have forfeited the rights of creatureship by becoming a rebel against thee. I am lost and utterly undone before the bar of thy justice. From that justice I flee and hide myself in the wounds of thy Son. According to the multitude of thy tender mercies, blot out my transgressions!" Once again, here was such a yielding up of himself to his father that no terms or conditions are mentioned or implied. He begs to be received, but a servant's place is good enough for him; amongst the scullions of the kitchen he is content to take his place, so long as he may be forgiven. He does not ask for a little liberty to sin, or stipulate for a little self-righteousness wherein he may boast; he gives all up. He is willing to be anything or nothing, just as his father pleases, so that he may but be numbered with his household. No weapons of rebellion are in his hands now. No secret opposition to his father's rule lingers in his soul, he is completely subdued, and lies at his father's feet. Our Lord never crushed a soul yet that lay prostrate at his feet, and he never will. He will stoop down and say, "Rise, my child; rise, for I have forgiven thee. Go and sin no more. I have loved thee with an everlasting love." Come and let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up. He will not break the bruised reed, nor quench the smoking flax. IV. Notice further, and fourthly, that IN THIS ACT THERE WAS A MEASURE OF FAITH IN HIS FATHER a measure, I say, meaning thereby not much faith, but some. A little faith saves the soul. There was faith in his father's power. He said, "In my father's house there is bread enough and to spare." Sinner, dost thou not believe that God is able to save thee; that through Jesus Christ he is able to supply thy soul's needs. Canst thou not get as far as this, "Lord, if thou wilt thou canst make me clean." The prodigal had also some faith in his father's readiness to pardon; for if he had not so hoped he would never have returned to his father at all: if he had been sure that his father would never smile upon him he would never have returned to him. Sinner, do believe that God is merciful, for so he is. Believe, through Jesus Christ, that he willeth not the death of the sinner, but had rather that he should turn to him and live; for as surely as God this is truth, and do not thou believe a lie concerning thy God. The Lord is not hard or harsh, but he rejoices to pardon great transgressions. The prodigal also believed in his fathers readiness to bless him. He felt sure that his father would go as far as propriety would permit, for he said, "I am not worthy to be called thy son, but make me at least thy servant." In this also he admitted that his father was so good, that even to be his servant would be a great matter. He was contented even to get the lowest place, so long as he might be under the shade of so good a protector. Ah, poor sinner, dost thou not believe that God will have mercy on thee if he can do so consistently with his justice? If thou believest that, I have good news to tell thee. Jesus Christ, his Son, has offered such an atonement, that God can be just, and yet the justifier of him that believeth, he has mercy upon the vilest, and justifieth the ungodly, and accepteth the very chief of sinners through his dear Son. Oh, soul, have faith in the atonement. The atonement made by the personal sacrifice of the Son of God must be infinitely precious; believe thou that there is efficacy enough in it for thee. It is thy safety to fly to that atonement and cling to the Cross of Christ, and thou wilt honor God by so doing; is the only way in which thou canst honor him. Thou canst honor him by believing that he can save thee, even thee. The truest faith is that which believes in the mercy of God in the teeth of conscious unworthiness. The penitent in the parable went to his father too unworthy to be called his son, and yet he said, "My father." Faith has a way of seeing the blackness of sin, and yet believing that God can make the soul as white as snow. It is not faith that says, "I am a little sinner, and therefore God can forgive me;" but that is faith which cries, "I am a great sinner, an accursed and condemned sinner, and yet, for all that, God's infinite mercy can forgive me, and the blood of Christ can make me clean." Believe in the teeth of thy feelings, and in spite of thy conscience; believe in God, though everything within thee seems to say, "He cannot save thee; he will not save thee." Believe in God, sinner, over the tops of mountain sins. Do as John Bunyan says he did, for he was so afraid of his sins and of the punishment thereof, that he could not but run into God's arms, and he said, "Though he had held a drawn sword in his hands, I would have run on the very point of it, rather than have kept away from him." So do thou, poor sinner. Believe thy God. Believe in nothing else, but trust thy God, and thou wilt get the blessing. It is wonderful the power of faith over God, it binds his justice and constrains his grace. I do not know how to illustrate it better than by a little story. When I walked down my garden some time ago I found a dog amusing himself among the flowers. I knew that he was not a good gardener, and no dog of mine, so I threw a stick at him and bade him begone. After I had done so, he conquered me, and made me ashamed of having spoken roughly to him, for he picked up my stick, and, wagging his tail right pleasantly, he brought the stick to me, and dropped it at my feet. Do you think I could strike him or drive him away after that? No, I patted him and called him good names. The dog had conquered the man. And if you, poor sinner, dog as you are, can have confidence enough in God to come to him just as you are, it is not in his heart to spurn you. There is an omnipotence in simple faith which will conquer even the divine Being himself. Only do but trust him as he reveals himself in Jesus, and you shall find salvation. V. I have not time or strength to dwell longer here, and so I must notice, fifthly, that THIS ACT OF COMING INTO CONTACT WITH GOD IS PERFORMED BY THE SINNER JUST AS HE IS. I do not know how wretched the prodigal's appearance may have been, but I will be bound to say he had grown none the sweeter by having fed swine, nor do I suppose his garments had been very sumptuously embroidered by gathering husks for then from the trees. Yet, just as he was, he came. Surely he might have spent an hour profitably in cleansing his flesh and his clothes. But no, he said, "I will arise," and no sooner said than done! he did arise, and he came to his father. Every moment that a sinner stops away from God in order to get better he is but adding to his sin, for the radical sin of all is his being away from God and the longer he stays in it the more he sins. The attempt to perform good works apart from God is like the effort of a thief to set his stolen goods in order, his sole duty is to return them at once. The very same pride which leads men away from God may be seen in their self-conceited notion that they can improve themselves while still they refuse to return to him. The essence of their fault is that they are far off from God, and whatever they do, so long as that distance remains, nothing is effectually done. I say the radical of the whole matter is distance from God, and therefore the commencement of setting matters right lies in arising and returning to him from whom they have departed. The prodigal was bound to go home just as he was, for there was nothing that he could do. He was reduced to such extremities that he could not purchase a fresh piece of cloth to mend his garments, nor a farthing's worth of soap with which to cleanse his flesh; and it is a great mercy when a man is so spiritually reduced that he cannot do anything but go to his God as a beggar, when he is so bankrupt that he cannot pay a farthing in the pound, when he is so lost that he cannot even repent or believe apart from God, but feels that he is for ever undone unless the Lord shall interpose. It is our wisdom to go to God for everything. Moreover, there was nothing needed from the prodigal but to return to his father. When a child who has done wrong comes back, the more its face is blurred with tears the better. When a beggar ask for charity, the more his clothes are in rags the better. Are not ram and sores the very livery of beggars? I once gave a man a pair of shoes because he said he was in need of them; but after he had put them on and gone a little way I overtook him in a gateway taking them off in order to go barefooted again. I think they were patent leather, and what should a beggar do in such attire? He was changing them for "old shoes and clouted," those were suitable to his business. A sinner is never so well arrayed for pleading as when he comes in rags. At his worst, the sinner, for making an appeal to mercy, is at his best. And so, sinners, there is no need for you to linger; come just as you are. "But must we not wait for the Holy Spirit? "Ah, beloved, he who is willing to arise and go to his Father has the Holy Spirit. It is the Holy Spirit who moves us to return to God, and it is spirit of the flesh or of the devil that would bid us wait. How now, sinners? Some of you are sitting in those pews, where are you? I cannot find you out, but my Master can, he has made this sermon on purpose for you. "Well, but I would like to get home and pray." Pray where you are, in the pew. "But I cannot speak out aloud." You may if you like, I won't stop you. "But I should not like." Well, don't, then. God can hear you without a sound, though I wish sometimes we did hear people cry out, "What must I do to be saved? "I would gladly hear the prayer, "God be merciful to me a sinner." But if men cannot hear you, the Lord can hear the cries of their hearts. Now, just sit still a minute, and say, "My God I must come to thee. Thou art in Jesus Christ, and in him thou has already come a great way to meet me. My soul wants thee; take me now and make me what I ought to be. Forgive me, and accept me." It is the turning-point of a man's life when that is done, wherever it is, whether in a workshop, or in a saw-pit, in a church, or in a tabernacle; it does not matter where. There is the point the getting to God in Christ, giving all up, and by faith resting in the mercy of God. VI. The last point of all is this THAT ACT WROUGHT THE GREATEST CONCEIVABLE CHANGE IN THE MAN. He was a new man after that. Harlots, winebibbers, you have lost your old companion now! He has gone to his leather, and his Father's company and yours will never agree. A man's return to his God means his leaving the chambers of vice and the tables of riot. You may depend upon it whenever you hear of a professing Christian living in uncleanness, he has not been living anywhere near his God. He may have talked a great deal about it, but God and unchastity never agree; if you have friendship with God you will have no fellowship with the unfruitful works of darkness. Now, too, the penitent has done with all degrading works to support himself. You will not find him feeding swine any more, or making a swine of himself either by trusting in priests or sacraments. He will not confess to a priest again, or pay a penny to get his mother out of purgatory; he is not such a fool as that any more. He has been to his God on his own account, and he does not want any of these shavelings to go to God for him. He has got away from that bondage. No more pig-feeding; no more superstition for him! "Why," says he, "I have access with boldness to the mercy-seat, and what have I to do with the priests of Rome?" There is a change in him in all ways. Now he has come to his father his pride is broken down. He no longer glories in that which he calls his own; all his glory is in his father's free pardoning love. He never boasts of what he has, for he owns that he has nothing but what his father gives him; and though he is far better off than ever he was in his spendthrift days, yet he is as unassuming as a little child. He is a gentleman-commoner upon the bounty of his God, and lives from day to day by a royal grant from the table of the King of kings. Pride is gone, but content fills its room. He would have been contented to be one of the servants of the house, much more satisfied is he to be a child. He loves his father with a new love; he cannot even mention his name without saying, "And he forgave me, he forgave me freely, he forgave me all, and he said, "Bring forth the best robe and put it on him; put a ring on his hand and shoes on his feet." From the day of his restoration the prodigal is bound to his Father's home, and reckons it to be one of his greatest blessings that it is written in the covenant of grace, "I will put my fear in their hearts, that they shall not depart from me." This morning I believe that God in his mercy means to call many sinners to himself. I am often very much surprised to find how the Lord guides my word according to the persons before me. Last Sunday there came here a young son of a gentleman, a foreigner, from a distant land, under considerable impressions as to the truth of the Christian religion. His father is a follower of one of the ancient religions of the East, and this young gentleman naturally felt it a great difficulty that he would probably make his father angry if he became a Christian. Judge, then, how closely the message of last Sabbath came home to him, when the text was, "What if thy father answer thee roughly? "He came to tell me that he thanked God for that message, and he hoped to bear up under the trial, should persecution arise. I feel that I am with equal plainness speaking to some of you. I know I am. You are saying, "May I now go to God joist as I am, and through Jesus Christ yield myself up; and will he forgive me? "Dear brother, or dear sister, wherever you may be, try it. That is the best thing to do; try it; and, if the angels do not set the bells in heaven ringing, God has altered from what he was last week, for I know he received poor sinners then, and he will receive them now. The worst thing I dread about you is, lest you should say, "I will think of it." Don't think of it. Do it! Concerning this no more thinking is needed; but to do it. Get away to God. Is it not according to nature that the creature should he at peace with its Creator? Is it not according to your conscience? Is there not something within you which cries, "Go to God in Christ Jesus." In the case of that poor prodigal, the famine said to him, "Go home!" Bread was dear, meat was scarce, he was hungry, and every pang of want said, "Go home! Go home!" When he went to his old friend the citizen, and he asked him for help, his scowling looks said, "Why don't you go home?" There is a time with sinners when even their old companions seem to say, "We do not want you. You are too miserable and melancholy. Why don't you go home?" They sent him to feed swine, and the very hogs grunted, "Go home?" When he picked up those carob husks and tried to eat them, they crackled, "Go home." He looked upon his rags, and they gaped at him, "Go home." His hungry belly and his faintness cried "Go home." Then he thought of his father's face, and how kindly it had looked at him, and it seemed to say, "Come home!" He remembered the bread enough and to spare, and every morsel seemed to say, "Come home! "He pictured the servants sitting down to dinner and feasting to the full, and every one of them seemed be look right away over the wilderness to him and to say, "Come home! Thy father feeds us well. Come home! "Everything said, "Come home! "Only the devil whispered, "Never go back. Fight it out! Better starve than yield! Die game! "But then he had got away from the devil this once, for he had come to himself, and he said, "No; I will arise and go to my father." Oh that you would be equally wise. Sinner, what is the use of being damned for the sake of a little pride. Yield thee, man! Down with thy pride! You will not find it so hard to submit if you remember that dear Father who loved us and gave himself for us in the person of his own dear Son. You will find it sweet to yield to such a friend. And when you get your head in his bosom, and feel his warm kisses on your cheek, you will soon feel that it is sweet to weep for sin sweet to confess your wrong doing, and sweeter still to hear him say, "I have blotted out thy sins like a cloud, and like a thick cloud thy transgressions." "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." God Almighty grant this may be the case with hundreds of you this morning. He shall have all the glory of it, but my heart shall be very glad, for I feel nothing of the spirit of the elder brother within me, but the greatest conceivable joy at the thought of making merry with you by-and-by, when you come to own my Lord and Master, and we sit together at the sacramental feast, rejoicing in his love. God bless you, for his sake. Amen.


He Ran, and "He" Ran

July 2, 1885 by C. H. SPURGEON (1834-1892)

"But when he saw Jesus afar off, he ran and worshipped him." Mark 5:6 . "But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him." Luke 15:20 .

These two texts have a measure of apparent likeness: the man runs to Jesus from afar, and the father runs to the prodigal from afar. They both run; and when two run to meet each other, they soon meet. When a sinner is running to Christ, and the Father is running to the sinner, there shall be a happy meeting before very long, and there shall be joy in heaven and joy on earth, too. I shall begin my discourse by noticing the case of the demoniac, whose story we read: "When he saw Jesus afar off, he ran and worshipped him." I. Using that narrative as a kind of parable, I would remark, in the first place, that we have here an emblem OF THE SINNER'S PLACE. He is "afar off" from Christ; and when first of all the Spirit of God begins to open his eyes to his own true condition, one of the chief difficulties in his way is the realization of his distance from the Savior. He begins to cry, "Oh, that I knew where I might find him! that I might come even to his seat!" The poor man feels as if there were a great and dreadful distance between him and the great Mediator; he can only see "Jesus afar off," as the demoniac did. He has not yet come to Christ, nor proved his wondrous power to bless. I daresay there are some in this congregation who feel that they are "afar off" from the Lord Jesus Christ, and "afar off" from the great Father. You are "afar off" as to character. I am not going to bring an accusation against you, for your own heart and conscience accuse you. It is not necessary for me to describe your past life; if you are the person whom Christ has come to bless, then I know that your sin is ever before you. You cannot hide it from yourself, it seems to be painted on your very eye-balls. You have to look at everything through the mist and haze of your past guilt, and consequently everything looks dark and dreary to you. The very mercies which God gives you seem to accuse you of your ingratitude to your Benefactor; and any denials of mercy, any chastisements that you are enduring, seem to you to be but premonitions of a coming doom; for you feel yourself to be by your past life very far off from Christ. He is perfect, and you are full of sin. He is just, and you are unjust. He is meek and lowly, and you confess that you have been proud and wayward. He is beloved of his Father, the beloved Servant of God; but you have derided God's gospel, and you have refused to obey him. You are, indeed, far off from Christ. It seems to you that, if Christ and the penitent thief made a pair, then you also might make a pair with your dying Savior, but not else. You feel yourself to be unworthy to be in the same world with him, much less to be in the same heaven with him. Well, now, when our Lord went to Gadara, as far as I can see, he crossed the sea of Galilee, and endured that storm at night, in order that he might heal one man, and he went back again well content when he had wrought that one miracle. It may be that you are a man of that kind, as far off from any likeness to Christ as that poor lunatic was; and he may have come here at this good hour with the intent to save you. At any rate, his servant will go home as grateful as a man can be, if he be but made the means of saving one such sinner as you are; but, first of all, you must realize that this is your position, "afar off" from Christ as to character. But what, perhaps, may appear to you to be even worse is that you seem to be "afar off" as to any hope of salvation by Christ. It may be that you have long been a hearer of the gospel. When you were younger, it did seem as if the kingdom of God had come nigh unto you; but now, the older you grow, the less susceptible you are of holy influences. You used to weep under sermons; you can more easily sleep under them now. Time was when your rest was broken after some kindly admonition from a Christian friend; but now, perhaps, Christian friends scarcely ever admonish you, because you have a sarcastic way of repelling what they say; and even while you are sitting here, you are moaning to yourself, "Some in this congregation may be converted, but I shall not be. The Lord Jesus Christ may come here, and deliver some poor soul; but assuredly he will not deliver me. I am an offcast and an outcast; not, perhaps, by open sin, but by an inward hardening of my spirit till my soul has become like the northern iron and steel, and nothing can move me. I am far off from any hope that the Savior will ever bless me." Well, now, let me say to you, dear friend, that I am very sorry that it should be so with you; yet am I glad you are here when such a subject as this is being handled, for that Gadarene demoniac did seem to be about as hopeless a man as there was in all the country round about. Apart from Christ, his case was absolutely hopeless. They had, doubtless, used all the arts for the management of lunatics which they understood in those barbarous days, but no chains of iron, nor bands of brass, could hold him; he could not be tamed, or kept in check. And yet, O thou blessed Christ, thou couldst cross the stormy sea at midnight to save this one man! It may be that it is so with you also, dear friends, who are so far away from Christ in the misapprehensions of your want of hope; yet it may be that this very hour is the time when you are to be set free from the power of the devil, and brought to sit at Jesu's feet, clothed, and in your right mind. Some also are "afar off" from Christ as to knowledge of him. They know but little of the Christ of God; they have heard his name, they have some dim notions about him; but as yet they only see him "afar off." In these days, when the gospel is preached at so many street-corners, and when there is a sanctuary in almost every street, it is astonishing what gross ignorance there is about him whom to know is life eternal, by knowledge of whom many are justified, and without knowledge of whom men must perish eternally. O friends, it is terrible to think that there are persons, well instructed in everything else, who know nothing about this salvation which God has provided for the sons of men! You hear them railing against the Bible; and in almost every case the railer has never read the Book. You hear them speak against Christ; and it is almost a proverb that those who speak most against him are ignorant of the common facts of his life. They have not studied his character, nor have they examined his teaching, yet they cast it all aside as if they were infallible, and as if they were qualified to judge and to decide without hearing the case at all. This is a wretched mode of action; yet, if any of you who are here know but little of Christ, for all that I am glad you are here, and I only trust that you may be led to do what this poor ignorant demoniac did; though he must have known very little about Christ, yet he ran to him and worshipped him. A little knowledge, like the star of Bethlehem, may suffice to guide to Christ those who are willing to follow its light. A faint gleaming of what Christ is may burn and glow into a more complete and perfect knowledge of him, and by that knowledge you may be brought into the liberty wherewith Christ makes his people free. I will not keep you longer in describing the sad state of the sinner in being thus far from Christ, except to say that it may be possible that you feel far from Christ because you do not feel as if you could get at him. You are so unspiritual that you say to yourself, "If Christ were on earth, I would walk till I dropped, but I would get to him; and if I could speak with him, so that he could hear my words, and could answer me with actual vocal sounds, if I could see him, and he would look at me, I would spend the last penny I am worth, and pass over any length of sea and land if I could but get at him; but somehow I cannot. If it were a matter of touching the hem of his garment with my finger, I would push through the press to do it. If it were a matter of taking him up in my arms, as Simeon took the young child Jesus, I would do it, and do it with joy; but I do not know how to get to him, it seems to be all mist and all cloud to me." I know what you mean, dear friend, for I was in that state once, and then indeed I also "saw Jesus afar off," and for a long while I could not get to realize that he was mine. Well, notwithstanding that feeling which possesses you, I shall speak to you yet further, in the fond hope that you may imitate this poor man, who must have been very much like you, only in a worse plight than yours, and it will be my prayer and desire that you may come running to Christ, as he did, and that you also may worship him. II. Now notice, secondly, THE SINNER'S PRIVILEGE,: "He saw Jesus," though he only saw him "afar off." Those of you who only see Christ in the distance, who do not know much about him, and cannot get at him, do at least know that there is such a Person. You have heard, and it is the best news you ever did hear, that the Son of God came down to live among men, and took our flesh, and became man of the substance of his mother, and that, though he died upon the cross, yet he has risen from the dead, and he still lives. You have heard tell of all that; you have not thought of it as you ought to have done, you have not let it weigh upon your heart, or sought to understand all its holy lessons; but still, you have such a knowledge of him that you have seen him "afar off." More than that, you have heard, and you believe, that Jesus has done great things for men. You do not think much about what he has done; still, it has como to your knowledge that he lived, and loved, and died, that he might save men. You have often heard that, on the cross, he made an expiation for human sin; and let me tell you that this is the choicest news you ever heard, or ever will hear, and the day may come when you will look at this truth as the only star of hope in a night which else must be eternal. I hope you will yet clasp that truth to your heart as the brightest jewel and the rarest treasure you have ever met with. And I believe, further, that some of you have caught the idea that the Lord Jesus Christ is saving other people. You have met with some whom you observe to be very much changed, greatly altered from what they used to be; and, though you sometimes laugh at them, yet deep down in your heart you do not really mock them, but you wish it was yourself. You have, after all, a respect for any one of these wonderful changes, called conversions, when you see them to be real and genuine; and you, perhaps, know some fellows with whom you work, and although you ridicule them, you know that they are better men than they used to be, and you admire the change; and there is a feeling in your inmost heart that, though you cannot make out the mystery, still there is something in it. Yes, you can see Jesus, though still I grieve to say that you do but see him afar off. You have, in your heart, some sort of belief that it may be possible that he will yet save you, and there is some sort of humble desire in your own soul that he will look your way, and cast the devils out of you, and make you to be his happy servant. But, once more, concerning the sinner's privilege, Christ has come to the district where he is. It is a horrible country, full of tombs and full of pollution, and the man has made it moro horrible himself by his wildness and his madness; yet there is the Christ himself treading that same Gadarene shore. He who is "mighty to save" has come into the land of death-shade. He who could cast out devils has come into the devil's own territory, he has come to beard the lion in his den. Herein also is the privilege of men to-day; the Lord Jesus Christ, who made heaven and earth, is still among us, and will be with us to the end of this dispensation. He who could raise the dead, and heal the lepers, and cast out demons, is still here working by his Spirit. Though corporeally he is gone, yet in efficacious power to save he lingers among us still, and his lingering means salvation to all who trust him. Hear it, O sons of men, and as ye hear it, may God bless the message to your souls! III. What did this demoniac do when he saw Jesus afar off? That is the point to which we are coming, and that will teach us THE SINNER'S WISEST COURSE: "He ran and worshipped him." I do not know that he did intelligently, and after the right manner, worship Christ as the disciples worshipped him. Perhaps at first, when he was up a hill, howling and cutting himself with stones, he espied a boat come near the shore, and he saw a single stranger coming up from the boat, much as the natives of Erromanga saw John Williams landing on that cannibal shore, and his horrible instinct moved him to fly down at once to the beach, perhaps to attack the man who dared in open daylight intrude on the wild man's domain. But as he approached nearer and nearer to this mysterious stranger, quite a new feeling came over him. His step grew slower, his fierce eye beamed with a duller fire, the beastlike instinct became calm, the ravening wolf, the roaring lion within him began to tremble, for it perceived its Master; and when he had come near enough to get a fuller view of Christ, who stood there in simple majesty, calm and serene, the very opposite of the poor creature's mad fury, the man fell down at Jesu's feet, and worshipped him. Then the devils within him spoke out, and using the man's voice, said, "What have I to do with thee, Jesus, thou Son of the most high God?" But for the moment it was the man, and not the devil, who prevailed; for an instant, what little relics there were of manhood made themselves felt, and the man fell down and worshipped under the influence of the mysterious presence of Christ. What I hope and trust may come of our consideration of this subject is that some big sinner here may have a lucid interval, that some mad sinner here, before the devil can speak again, may have just a little quiet time, so that, though he may have come in here fresh from all manner of evil, yet for the moment he may feel a solemn calm steal over his spirit, a sacred hush that shall make him quiet as he has not been for many a day. I pray that some strange influence strange to him up to this time, may draw him so that he shall run to Christ, and fall at his feet, and worship him. I am not just now saying anything about faith in Christ except that I do not believe any man worships Christ without having some faith in him; but I am just going to take this very low standard, and say that this man, with all his madness, was wise in what he did, and the Spirit of God was leading him in the right direction when, breaking loose, as it were, from the devil's power for a moment or two, he ran to Christ, and worshipped him. And to any poor soul, in like case, I would say, " I beseech thee, for a minute or two, at any rate, worship the Christ of God whom I preach to thee." For consider that, first, Christ is God as well as man, and therefore worthy to be worshipped. This poor demoniac was wiser than the Socinians or Unitarians of our day; he felt that there was more in Christ than in any mere man. Devil-possessed though he was, yet he fell clown and worshipped Christ. And thou, my friend, thou also knowest that Christ is God. Well, then, for a few minutes do thyself the justice to worship him as God over all, blessed for ever. If he shall never save thee, yet is he worthy to be worshipped, for he is so great and so gracious. Therefore, let thy mind be still for a moment, and pay thy homage before his feet, and from thy very heart call him "Lord" and "God." Besides, Christ died to save sinners; and being God, and having died to save sinners, I say to thee, "Worship him." I recollect the time when I was afraid that Jesus would never save me, but I used to feel in my heart that, even if he did not, I must love him for what he had done for poor sinners. It seemed to me, as I read the wondrous story of his life and death, that if he spurned me, I would still lie at his feet, and say, "Thou mayest spurn me, but thou art a blessed Christ for all that, and, if thou dost curse me, yet I can only say to thee that I well deserve it at thy hands. Do what thou wilt with me; but thou didst save the dying thief, and thou didst save her out of whom thou didst cast seven devils, and if thou dost not deign to save me, yet thou art a blessed Christ, and I cannot rail at thee, or find fault with thee, but I lie down at thy feet, and worship thee." Cannot you speak and act like that? Cannot you look up at him through your tears, and, as you see the nail-prints in his hands and feet, and that great gash in his side, which reached his heart, can you not feel that you must lie at his feet, and worship him? Just waive all questions about yourself for a minute, and think only of him; forget even your own sin for the time being, and think of what he deserves, and now, at least, for the next few minutes, bow your soul reverently before the Christ of God, and worship him. I think I may add that you may well worship him, because there is in that poor, flurried soul of yours, worried and confused and devil-ridden though it be, this thought, that Christ alone can save you. You do know that. Where else can you go but unto him? What other door is open to you? What other hand was ever pierced for you? What other side ever bled that it might give cleansing for your sin? Where lives there another person who loves as Christ has loved? Therefore, do realize that he is unique, One altogether by himself; and while you cannot and will not worship others, yet, poor devil-possessed soul that thou art, fall down and worship him. Say to him, "Lord, if my night never ends, yet will I look eastward, for there the sun will rise, if not for me. Lord, if I die of thirst, yet will I linger by the lone well in the desert, for if I ever drink at all, I must drink there. I can but perish if I linger at the cross; and I am resolved to linger there, for if my blood shall stain that blessed tree, then e'en so it must be, for I am resolved and it is my last resource, if I must perish, I will die here." O soul, I am not telling thee to do any great thing now, am I? I am not urging thee to exercise any unreasonable confidence, but I do advise thee to fall down and worship at my Lord's dear feet. Mad though thou art, and thy mad worship so poor and imperfect, yet, nevertheless, he will accept thee, and do great things for thee. For remember, next, that Christ can save thee; Christ can save thee. Thou hast gone to the end of thy tether, but thou hast not gone beyond the reach of his power. Thou hast cut thyself, and howled through many a dreary night, and snapped thy chains, and cursed the men that bound thee. Thou hast driven away friend and helper, and thou art altogether undone; but, all the same, Christ can save thee. What if the devil be in thee? There is no devil in hell, or out of hell, who does not tremble at Christ's presence. Oh, that he would come, and lay his cool hand upon thy fevered brow, and put his own life into thy poor withered heart, and make thee to live! He can save thee; of that I am sure. I cannot speak as my Master can, but yet my Master can make these poor words of mine to bless and comfort thee; and I pray that he may. This is the one thing that I bid thee do, run to him, and worship him. IV. Now, turning to my second text, I must briefly remind you of THE SECRET HOPE FOR SINNERS, that while you are yet a great way off, the Father himself will see you, and will run to you. While you are running to his Son, the Father will run to you, and you and he shall meet in Christ, the only safe meeting-place for God and main Turn your thoughts for a minute or two from that Gadarene demoniac to the prodigal son. He was coming back, you remember, and when he was a great way off, I should not wonder that his heart began to misgive him. "Oh!" he seemed to say, "there is the old house!" He has reached the top of the hill, and he can see it. He recollects those old trees under which he used to play with his brother, and he thinks that he can spy out the very spot where he left his father, and went that reckless journey into the far country. "I wonder what fat, her will say to me," he says; "I do not know how I can ever face him. I have treated him so badly that I must have broken his heart. I fear he is angry with me, yet I do not think I can bear his wrath. I am ready to humble myself, and say, 'Father, I have sinned; 'but, oh! what a wretch I am! He will hardly know me; I do not look like the person I was when I left. What awful times I have been through since last I saw his dear face! I think I must run back again. Bad as it is to perish out in the far country, I do not think I can really face him." He is just turning back when, to his surprise, his father clasps him in his arms, for, "when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him." O dear hearts, if I knew there was a poor soul here beginning to seek the Lord, how glad I should be to speak with him; and there are some of my dear brethren here who are always on the look-out for any in whom there is the faintest beginning of a work of grace! But, you see, we cannot see the germs of grace as God can, we cannot spy out returning sinners as he can, for God has far-reaching eyes; and if there is only in any of your hearts half a wish to repent, the Father sees it. If you only know that there is a Christ, and that you would fain worship him, but you have not gone the length of really trusting him, and casting your souls upon him, yet remember that when the prodigal was yet a great way off, his father saw him. When God sees anything, his is a very different sight from yours or mine. We see a thing with our eyes, and then we get a microscope, and look through that, and see it very differently; but God, as it were, always sees everything microscopically and telescopically. He sees the whole of it, sees the very heart and soul of it. God at this moment sees all the sin of the whole of your life, he sees all your brokenness of spirit, all your doubts, all your fears, all the strugglings against sin, and all the strivings of his Spirit. He takes it all in with a single glance, and comprehends and understands it all; and though you are a great way off, the Father sees you, and he sees you with a father's eye, too. How quick a father's eye is when he looks at his boy who is ill! He spies out that hectic flush before the boy believes there is any trace of consumption in his countenance, for a loving father has a physician's eye, and a mother's eye is still more quick to perceive anything wrong. Moreover, God sees with a compassionate eye: "His father saw him, and had compassion" on him; the two things went together. I know a sister in Christ, who did me great good one clay. I had helped a man many times, poor wretch that he was. I never clothed him but he sold the garments in a day or two; I never helped him but he sank into deeper degradation than before; and, at last, after he had been rigged out afresh from top to toe, and a situation found for him, and he was put into a position for getting on in life, he came here again, and, when I saw him, I shrank back from him. I felt indignant with him, but our sister a better Christian than I, lifted up both hands, and began to cry. The man was covered with vermin, and he had evidently been drinking hard; and she lifted up her hands, and she cried, "O poor creature, we have done all we can to save you, and you will go to hell;" and she stood and cried as if he had been her own child. And I believe that is how God feels for poor sinners, for he cannot bear to see them act as they do. If you are coming back to him, that is the compassionate way in which he is looking at you. He spies you out, and, like as Jesus wept over Jerusalem, so does the great Father weep over sinners, grieving that they will be so desperately wicked and foolish as to destroy their own souls. V. Now I must close, for our time has gone. The last point to be noticed is, THE ACTION OF THE SINNER'S FATHER. No sooner did the Father see his son coming back than "he ran." When God runs, it is quick running. "He ran, and fell on his neck;" and when God stoops to fall on a sinner's neck, it is wondrous condescension. This is compassion like a God. "And kissed him." God's kiss is the essence of a million kisses all in one. One kiss from God is the soul of heaven laid to the heart of a burdened sinner. "He ran, and fell on his neck, and kissed him," and so the prodigal was received back into his father's family. What I am longing for is that God's blessed Spirit may move some of you to run to Christ, if only in the poor way that I have set forth. Just for a few minutes, quietly worship him; and while you are doing that, may the great Father come in with all his omnipotent love, and put away your sin, and change your nature, and receive you into eternal union with himself to the praise of the glory of his grace! If I were to say ten thousand things, but God did not bless what I had said, all would be in vain; I hope that you do not need more words, but that you will come at once to Christ. Do not perish, I pray you, do not damn your own souls. There is enough misery in this world without incurring the miseries of the world to come. The Lord himself says, "Turn ye, turn ye from your evil ways; for why will ye die?" In the name of the bleeding Christ, seek his mercy even now; by his bloody sweat and crown of thorns, seek him now. I know no better argument except it be by his death-cry, "It is finished." Come ye to Christ; look to him and live, even now, and to him shall be the praise for ever and ever. Amen.

Bibliographical Information
Spurgeon, Charle Haddon. "Commentary on Luke 15:20". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/​commentaries/​spe/​luke-15.html. 2011.

Kelly Commentary on Books of the Bible

The ninth chapter opens with the mission not the setting apart, but the circuit of the twelve sent out by the Lord, who therein was working after a fresh sort. He communicates power in grace to men, chosen men, who have to preach the kingdom of God and to heal the sick; for in this Gospel, although it be at first in Israel, it is the working of divine grace that is evidently destined for an incomparably larger sphere and yet deeper objects. This mission of the twelve in the Gospel of Matthew has a decidedly Jewish aspect, even to the very end, and contemplates the messengers of the kingdom occupied with their work till the Son of man come, and therefore entirely leaves out what God is now doing in the call of the Gentiles. Here we have clearly the same mission presented in a wholly different point of view. What is peculiarly Jewish, though all was then to the Jew, disappears; what makes known God, and this, too, in mercy and goodness towards needy man this we have fully in our Gospel. It is said here, "Preach the kingdom of God." Instead of leaving man to himself, the intervention of divine power is the central thought of God's kingdom; and instead of man being left to his resources and wisdom to take and keep the upper hand in the world by the providence of God, as if he had a certain vested right in the realm of nature, God will Himself take up this scene for the purpose of introducing His own power and goodness into it in the person of Christ, the Church being thus associated, and man thus exalted truly, and blessed more than ever. This will be displayed in what we commonly call the millennium. But meanwhile the twelve were to go out as Christ's messengers; for God always gives a testimony before He brings in the thing that is testified of. Attached to this apostolate was power over all demons, and the cure of diseases. But this was only accessory. The chief and evident aim was no display of deeds, though He did arm the messengers of the kingdom with such energy as that the powers of Satan should be defied, as it were, though this is more detailed in Matthew. Not, of course, that there is silence here as to the miraculous powers of healing. But we do not find in Luke the especial details of Jewish appeal up to the end of the age, nor the vacuum as to intermediate dealings with Gentiles. What the Holy Ghost singles out and brings into prominence here is all that manifests the goodness and compassion of God towards man in both soul and body.

We have along with this the solemnity of refusing, the testimony of Christ. Indeed, this is true even of the gospel now, where it is not merely the kingdom preached, but the grace of God; and, in my opinion, it is an accompaniment of the gospel that never can be severed from it without loss. To preach love alone is defective. Love is essential to the gospel, which assuredly is the very brightest manifestation of God's grace to man in Christ; for it is a message of love which not only gave the only begotten Son of God, but dealt with Him unsparingly on the cross in order to save sinners. To preach love alone is another and serious thing, a different gospel which is not another. Yea, to keep back the awful and ruinous consequences of indifference to the gospel, I do not mean absolutely rejecting it, but even making light of the gospel, is fatal. Never is it real love to keep back or hide that man is already lost and must be cast into hell, unless he be saved through believing the gospel. To occupy men with other things, however seemingly or really good in their place, is no proof of love to man, but insensibility to the grace of God, the glory of God, the evil of sin, the truest deepest need of man, the sureness of judgment, the blessedness of the gospel. This neglected, God in vain is otherwise shown out in His goodness. To return, however, we see that in this part of our Gospel the Lord is testifying to the Jews in view of His rejection, the disciples being invested with the powers of the world to come.

Then we have the working of conscience shown out in a bad man. Herod even, far removed as he was from such a testimony, still was so far moved by it as to enquire what it all meant, and whose power it was that thus wrought. He had known John the Baptist as a great personage, who struck the attention of all Israel in his day. But John was gone. Herod had good reason to know how it was an evil conscience that troubled him, particularly as he heard what was going on now, when men pretended, among various rumours, that John was risen from the dead. This did not satisfy Herod; he had no sense of the power of God, but, at least, he was disturbed and perplexed.

The apostles tell the Lord on their return what they had done, and He takes them into a desert place, where, on their failure to enter into the character of Christ, He displays Himself as not only a man who was the Son of God, but as God, Jehovah Himself. There is no Gospel where the Lord Jesus does not show Himself thus. He may have other objects, He may not always manifest Himself in the same elevation; but there is no gospel that does not present the Lord Jesus as the God of Israel upon earth. And hence this is a miracle found in all the Gospels. Even John, who ordinarily does not give the same sort of miracles as the others, presents this miracle along with the other evangelists. Hence, it is plain, that God was showing His presence in beneficence to His people on the earth. The very character of the miracle speaks it. He who once rained the manna is here; once more He feeds His poor with bread. It was the Jew particularly, but still the poor and despised, who were like sheep ready to perish in the wilderness. Thus we find that, while it is perfectly in harmony with the character of Luke, it nevertheless comes within the range of all the Gospels, some for one reason and some for another.

Matthew was given, I suppose, to illustrate the great dispensational change then imminent; because Christ is there shown us as dismissing the multitude, and going to pray on high, while the disciples toil on the troubled sea. There was no real faith in the poor Jews; they only wanted Jesus for what He could give them, not for His own sake. Whereas faith receives God in Jesus; faith sees the supreme glory of a rejected Jesus: no matter what the outward circumstances may be, still it owns Him; the multitude did not. They would have liked such a Messiah as their eyes saw in His power and beneficence; they would have liked such an One to provide and fight their battles for them; but there was no sense of God's glory in His person. The consequence is, the Lord, though He feeds them, goes away; the disciples are meanwhile exposed to toil and tempest, and the Lord Jesus rejoins them, calling out the energy of one who symbolises the bolder ones in the last days. For even the godly remnant in Israel will not then have precisely the same measure of faith. Peter appears to represent the more advanced, going forth out of the ship to meet the Lord, but like him, no doubt, ready to perish for their boldness. Although there was the work of affection, and so far of confidence, to abandon all for Jesus, still Peter was occupied with the troubles, as they undoubtedly will be in that day. As for him, so for them will the Lord mercifully interpose. Thus it is evident that Matthew has in view the complete change that has taken place: the Lord gone away and taking another character altogether above, and then rejoining His people, working in their hearts, and delivering them in the last days. Of this we have nothing in M Mark or Luke. The scope of neither admitted of such a sketch of circumstances as could become a type of the events of the last days in connection with Israel, any more than of the present separation of the Lord to be a Priest on high, before He returns to the earth and especially to Israel. We can easily understand how perfectly all this suits Matthew.

But again, inJohn 6:1-71; John 6:1-71, the miracle furnished the occasion for the wonderful discourse of our Saviour, occupying the latter part of the chapter, which will be touched on another occasion. At present my point is simply to show, that while we have it in all, the setting, so to speak, of the jewel differs, and that particular phase is brought out which suits the object of God's Spirit in each Gospel.

After this, as indeed is found everywhere, our Lord calls out the disciples more distinctly into a separate place. He had shown what He was, and all the blessings reserved for Israel, but there was no real faith in the people. There was, to a certain extent, a sense of need; there was willingness enough to receive what was for the body and the present life, but there their desires stop; and the Lord proved this by His questions, because these revealed the agitation of men's minds, and their want of faith. Hence, therefore, the reply of the disciples to the Lord's question, "Whom say the people that I am? They answering, said, John the Baptist; but some say Elias; and others say that one of the old prophets is risen again." Whether it were Herod and his servants, or Christ with the disciples, the same tale meets the ear of varying uncertainty but constant unbelief.

But now we find a change. In that little group which surrounded the Lord, there were hearts to whom God had unveiled the glory of Christ; and Christ loved to hear the declaration, not for His own sake, but for God's, and for theirs too. In divine love He heard their confession of His person. No doubt it was His due; but in truth His love desired rather to give than to get, to seal the blessing that had been already given of God, and to pronounce a fresh blessing. What a moment in God's eyes! Jesus "said unto them, But whom say ye that I am?" Peter then answers, unequivocally, "The Christ of God." At first sight it might seem remarkable that, in the Jewish Gospel of Matthew, we have a far fuller acknowledgment. There he owns Him not only to be the Christ, but the "Son of the living God." This is left out here. Along with the acknowledgment of that deeper glory of Christ's person, the Lord is reported as saying, "Upon this rock I will build my Church." As the expression of the divine dignity of Christ is left out here, so the building the Church is not found. There is only the acknowledgment of Christ as the true Messiah, the anointed of God; not one anointed by human hands, but the Christ of God. The Lord, therefore, entirely omits all intimation of the Church, that new thing which was going to be builded, just as we have here the omission of Peter's brightest confession. "And He straitly charged them, and commanded them to tell no man that thing." It was no use to proclaim Him as the Messiah. After prophecies, miracles, preaching, the people had been altogether at fault. As the disciples themselves told the Lord, some said one thing, some said another, and no matter what they said, it was all wrong. No doubt there was this handful of disciples who followed Him; and Peter, speaking for the rest, knows and confesses the truth. But it was in vain for the people, as a whole; and this was the question for the Messiah, as such. The Lord accordingly, at this point of time, introduces that most solemn change, not dispensational, not the cutting off of the Jewish system, and the Church building coming into view. That, we have seen, comes in the Gospel where we have ever found the question of dispensational crisis discussed. In Luke it is not so; for there is found the great moral root of the matter; and after such a full I would not say adequate, but abundant testimony had been rendered to Christ, not merely by His intrinsic energy, but even by communicated power to His servants, it was altogether in vain to proclaim Him any longer as the Messiah of Israel. The manner in which He had come as Messiah was foreign to their thoughts, their feelings, their preconceptions, their prepossessions; the lowliness, the grace, the path of suffering and contempt all this was so hateful to Israel, that such a Messiah, though He were the Christ of God, they would have nothing to do with. They wanted a Messiah to gratify their national ambition, and to meet their natural wants. Earthly glory, as a present thing too, they desired, being simply men of the world; and whatever struck a blow at this, whatever brought in God and His ways, His goodness, His grace, His necessary judgment of sin, His introduction of that for faith now, which would, and alone could, stand throughout eternity, was abhorrent to them. Of all this they had no sense of want, and One who came for these ends was altogether odious to them. Hence, then, our Lord acts upon this at once, and announces the grand truth that it was no longer a question of the Christ accomplishing what had been promised to the fathers, and which, no doubt, would yet be made good to the children in another day. Meanwhile He was going to take the place of a rejected, suffering man the Son of man; not only One whose person was despised, but who was going to the cross: His testimony thoroughly discredited, and Himself to die. This, then, He first announced. "The Son of man," says He, "must suffer many things, and be rejected of the elders, and chief priests, and scribes (it is not here the Gentiles, but the Jews), and be slain, and be raised the third day." On that, I need not say, hangs not merely the glorious building of the Church of God, but the ground on which any sinful soul can be brought to God. But here it is presented, not in the view of atonement, but as the rejection and suffering of the Son of man at the hands of His own people, that is, of their leaders.

One must carefully remember that the death of Christ, infinite in value, accomplishes many and most worthy ends. To reduce ourselves to a single particular view of Christ's death, is no better than voluntary poverty in the presence of the inexhaustible riches of the grace of God. The sight of other objects met there does not in the least degree detract from the all-importance of atonement. I can perfectly understand, that when a soul is not thoroughly free and happy in peace, the one thing desired is that which will set such an one at ease. Hence, even among saints, the tendency to shut oneself up to the atonement. The looking for nothing else in the death of Christ is the proof that the soul is not satisfied that there is still a void in the heart, which craves what has not yet been found. Hence, therefore, persons who are more or less under the law restrict the cross of Christ only to expiation, i.e., the means of pardon. When it is a question of righteousness, so thoroughly d Mark are they, that anything beyond the remission of sins they must look somewhere else for. What is it to them that the Son of man was glorified, or God glorified in Him? In every respect, save that there is a place left for atonement in the mercy of God, the system is false.

Our Saviour speaks not as putting away man's guilt, but as rejected and suffering to the utmost because of man's or Israel's unbelief. It is here not a revelation of the efficacious sacrifice on God's part. The heads of earthly religion kill Him; but He is raised the third day. Then comes in, not a development of the blessed results of the atonement, however surely this was what God was going to effect at that very time; but Luke, as his manner is, insists, in connection with Christ's rejection and death, on the great moral principle: "If any man will come after me, let him deny himself." The Lord will have the cross true, not only for a man, but to him too. Blessed as it is to know what God has wrought in the cross of Christ for us, we must learn what it writes on the world and human nature. And that is what our Lord presses: "If any man will come after me, let him deny Himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels." We have here a remarkable fulness of glory spoken of in connection with that great day when eternal things begin to be displayed.

"But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God." Here, therefore, as in the first three Gospels, we have the scene of the transfiguration. The only difference is, that in Luke's Gospel it appears to come a great deal earlier than in the others. In Matthew's case there is the waiting, as it were, till the last. I need not say that the Spirit of God had the exact point of time just as clearly before His mind in one as in another; but the ruling, object necessarily brought in other topics in one Gospel, as it put them aside in another. In a word, the point in Matthew was to show the fulness of testimony before that which was so fatal for Israel. God, I may say, exhausted every means of warning and testimony to His ancient people, giving them proof upon proof, all spread out before them. Luke, on the contrary, brings in a special picture of His grace "to the Jew first" at an early time; and then, that rejected, turns to larger principles, because in point of fact, what ever might be the means through the responsibility of man, it was all a settled thing with God.

John does not introduce the details of the offer to the Jews at all. From the very first chapter of John's gospel the trial is closed, and all decided. From the first it was apparent that Christ was thoroughly rejected. Therefore most consistently the particulars of the testimony and the transfiguration itself find no place in John: they are not in the line of his object. What answers to the transfiguration, as far as anything can be said so to do in the Gospel of John, is given in the first chapter, where it is said, "We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth." Even if this be conceived to be an allusion to what was beheld on the holy mount, it is here mentioned only in a parenthetical way. The object was not to speak of the glory of the kingdom, but to show that there was a glory deeper far in His person: the kingdom is abundantly spoken of elsewhere. The theme of this Gospel is to show man completely worthless from the very first, the Son all that was blessed, not only from the beginning, but from everlasting. Hence it is that there is no room for the transfiguration in the Gospel of John.

But in Luke, the effect being that He displays the moral roots of things, we have it put much earlier as to its place. The reason is manifest. From the time of the transfiguration, or immediately before it, Christ made the announcement of His death. There was no question any longer about setting up the kingdom in Israel at that time; no object consequently in preaching Messiah as such or the kingdom now. The point was this: He was going to die; He was about shortly to be cast off by the chief priests, and elders, and scribes. What was the use then of talking, about reigning now? Hence there is gradually made known in prophetic parables another kind of manner in which the kingdom of God was to be meanwhile introduced. A sample of the kingdom as it will be was seen on the mount of transfiguration; for the system of glory is only postponed, and in no wise given up. Thus that mount discloses a picture of what God had in His counsels. Before this, as is manifest, the preaching even of Christ was of One presented on the footing of man's responsibility. That is, the Jews were responsible to receive Him and the kingdom that He came with title to set up. The end of this was what is seen uniformly in such moral tests man, when tried, always found wanting. In his hands all comes to nothing. Here, then, He shows that it was all known to Him. He was going to die. This, of course, closes all pretension of man to meet his obligation on the ground of the Messiah, as before on that of law. His duty was plain, but he failed miserably. Consequently we are at once brought here in view of the kingdom, not provisionally offered, but according to the counsels of God, who had of course before Him the end from the beginning.

Let us then look at the peculiar manner in which the Spirit of God presents the kingdom through our evangelist. "And it came to pass about an eight days after these saying's, he took Peter and John and James, and went up into a mountain to pray." The very mode of presenting the time differs from the others. All may not be aware that some men have found a difficulty here: where will they not? It seems to me a small difficulty this, between "after six days" (in Matthew and Mark), and "about an eight days after" (in Luke). Clearly, the one is an exclusive statement of time as the other is inclusive: a person has only to think in order to see that both were perfectly true. But I do not believe that it is without a divine reason that the Spirit of God was pleased to use the one in Matthew and Mark, and the other only in Luke. There appears to be a connection between the form, "about an eight days after," with our Gospel rather than the others; and for this simple reason, that this notation of time brings in that which, spiritually understood, goes beyond the work-a-day world of time, or even the kingdom in its Jewish idea and measure. The eighth day brings in not only resurrection, but the glory proper to it. Now this is what connects itself with the glimpse of the kingdom we catch in Luke, more than any other. No doubt there is that understood in the others, but it is not so openly expressed as in our Gospel, and we shall find this confirmed as we pursue the subject.

"And as he prayed, (that is, when there was the expression of His human perfectness in dependence upon God, of which Luke often speaks,) the fashion of his countenance was altered, and his raiment was white and glistering." The appearance set forth that which will be wrought in saints when they are changed at the coming of Christ. So even in our Lord's case; though Scripture is most guarded, and it becomes us to speak reverently of His person, yet surely was He sent in the likeness of sinful flesh; but could He be so described when it was no longer the days of His flesh when risen from the dead, when death has no more dominion over Him when received up in glory? What then was seen on the holy mount, I judge to be rather the anticipatory semblance of what He is as glorified the one being but temporary, while His present condition will endure for ever. "And, behold, there talked with him two men, which were Moses and Elias: who appeared in glory, and spake of his decease [departure] which he should accomplish at Jerusalem." Other elements of the deepest interest crowd on us; companions of the Lord, men familiarly talking with Him, yet appearing in glory. Above all, note that when the full character of the change or resurrection is more clearly attested, and even beheld more distinctly than anywhere else, the all-importance of the death of Christ is invariably felt just as the value of the resurrection rises. Nor is there any better device of the enemy for weakening the grace of God in Christ's death than to hide the power of His resurrection. On the other hand, he who speculates on the glory of the resurrection, without feeling that the death of Christ was the only possible ground of it before God, and the only way open to us whereby we could have a share with Him in that glorious resurrection, is evidently one whose mind has taken in but a part of the truth. Such an one wants the simple, living faith of God's elect; for if he had it, his soul would be keenly alive to the claims of God's holiness and the necessities of our guilty condition, which the resurrection, blessed as it is, could in no way meet, nor righteously secure any blessing for us, save as founded upon that departure which He accomplished at Jerusalem

But here no such thoughts or language appear. Not only is the glorious result before our eyes, the veil taken away, that we might see (as it were in company with these chosen witnesses) the kingdom as it will be, shown us here in a little sample of it, but we are admitted to hear the converse of the glorified saints with Jesus on its yet more glorious cause. They talked with Him, and the subject was His departure, which He should accomplish at Jerusalem. How blessed to know that we have that same death, that same most precious truth, nearest of all for our hearts, because it is the perfect expression of His love, and of His suffering love; that we have it now; that it is the very centre of our worship; that it is what habitually calls us together; that no joy in hope, no present favour, no heavenly privilege can ever obscure, but only give a fuller expression to our sense of the grace of His death, as, in truth, they are its fruits. Peter, and they that were with him, were asleep even here; and Luke mentions the circumstance, as especially introducing to our notice the moral state. Such, then, was the condition of the disciples, yea, of those who seemed to be pillars; the glory was too bright for them-they had scanty relish for it. The same disciples, who afterwards slept in the garden of agony, then slept in the mount of glory. And I am persuaded that the two tendencies are very closely akin, insensibility indifference; he who is apt to go asleep in the presence of the one indicates too plainly that you cannot expect from him any adequate sense of the other.

But there is more for us to see, however passingly. "And when they were awake, they saw his glory, and the two men that stood with him. And it came to pass, as they departed from him, Peter said unto Jesus Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias; not knowing what he said." How little human, natural honour for Christ can be trusted even in a saint! Peter meant to magnify his Master. Let us trust God for it. His word brings in not now glorified men, but the God of glory. The Father could not suffer such a speech to come from Peter without a rebuke. No doubt Peter sincerely meant by it to honour the Lord on the mount, as Matthew and M Mark relate how he failed similarly just before; it was the indulgence of traditional thoughts and human feeling in view both of the cross and the glory. So many now, too, like Peter, intend nothing but honour to the Lord by that which would really deprive Him of a special and blessed part of His glory. The word of God alone judges all things; but man, tradition, heeds it little. So it was with Peter; the same disciple who would not have the Lord to suffer, now proposes to put the Lord on a level with Elias or Moses. But God the Father speaks out of the cloud that well-known sign of Jehovah's presence, of which every Jew, at least understood the meaning. "There came a voice out of the cloud, saying, This is my beloved Son: hear him." Hence, whatever might be the place of Moses and Elias in the presence of Christ, it is no question of giving signal and like dignity to them all three, but of hearing the Son of God. As witnesses, they vanish before His testimony who was the object testified of. They were of the earth, He of heaven, and above all. To the Christ as such had they borne witness, even as the disciples hitherto; but He was rejected; and this rejection, in God's grace and wisdom, opened the way and laid the ground for the higher dignity of His person to shine as the Father knew Him, the Son, for the Church to be built thereon, and for communion with the heavenly glory. The Son has His own sole claim as the One to be heard now. So God the Father decides. What, in effect, could they say? They could only speak about Him, whose own words best declare what He is, as they only reveal the Father; and He was here to speak without their aid; He was here Himself to make known the true God; for this He is, and eternal life. "This is my beloved Son: hear him." Such is what the Father would communicate to the disciples upon earth. And this is most precious. "Truly our fellowship is with the Father, and with his Son Jesus Christ." For it is not merely the glorified speaking with Jesus, but the Father communicating about Him, the Son, to saints on earth; not to saints glorified, but to saints in their natural bodies, giving them a taste of His own delight in His Son. He would not have them weaken the glory of His Son. No effulgence which shone out from the glorified men must be allowed for a moment to cause forgetfulness of the infinite difference between Him and them. "This is my beloved Son." They were but servants, their highest dignity at best to be witnesses of Him. "This is my beloved Son: hear him. And when the voice was past, Jesus was found alone. And they kept it close."

Yet have I omitted another point that ought not to be left without special notice. While Peter spake, even before the Father's voice was heard, there came a cloud and overshadowed them, and they feared as they entered the cloud. And no wonder; because this was something entirely distinct from and above the glory of the kingdom for which they waited. Blessed as the kingdom is, and glorious, they did not fear when they saw the glorified men, nor Jesus Himself, the centre of that glory; they did not fear when they beheld this witness and sample of the kingdom; for every Jew looked for the kingdom, and expected the Messiah to set it up gloriously; and they knew well enough that, somehow or another, the saints of the past will be there along with the Messiah when He reigns over His willing people. None of these things produced terror; but, when the excellent glory came, overshadowing with its brightness (for light was there, and no darkness at all) the Shechinah of Jehovah's presence, and when Peter, James, and John saw the men with the Lord Jesus entering that cloud, this was something entirely above all previous expectation. No person from the Old Testament would gather such a thought as man thus in the same glory with God. But this is precisely what the New Testament opens out; this is one large part of what was hidden in God from ages and generations before. Indeed, it could not be disclosed till the manifestation and rejection of Christ. Now, it is that which forms the peculiar joy and hope of the Christian in the Son of God. It is not at all the same as the promised blessing and power when the kingdom dawns upon this long benighted earth. As star differs from star, and there is a celestial glory as well as a terrestrial, so there is that which is far above the kingdom that which is founded upon the revealed person of the Son, and in communion with the Father and the Son, now enjoyed in the power of the Spirit sent down from heaven. Accordingly we have, immediately after this, the Father proclaiming the Son; because there is no key, as it were, to open that cloud for man, except His name no means to bring Him there save His work. It is not the Messiah as such. Had He been merely the Messiah, into that cloud man never could have entered. It is because He was and is the Son. As He therefore came, so to speak, out of the cloud, so it was His to introduce into the cloud, though for this His cross too is essential, man being a sinner. Thus the fear of Peter and James and John at this particular point, when they saw men entering into and environed by Jehovah's presence-cloud, is, to my own mind, most significant. Now, that is given us here; and this, one may see, is connected very intimately with, not the kingdom, but the heavenly glory the Father's house as entered in communion with the Son of God.

The Lord comes down from the mountain, and we have a picture, morally, of the world. "A man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him." It is a picture of man as now the object of Satan's continual assault and possession; or, as elsewhere described, led captive of the devil at his will. "And I besought thy disciples to cast him out; and they could not." It grieves the Lord deeply, that though there was faith in the disciples, that faith was so dormant before difficulties, that it so feebly knew how to avail itself of the power of Christ on the one hand, for the deep distress of man on the other. Oh, what a sight this was to Christ! what feeling to His heart, that those who possessed faith should at the same time so little estimate the power of Him who was its object and resource! It is exactly what will be the ruin of Christendom, as it was the ground of the Lord closing all His dealings with His ancient people. And when the Son of man comes, will He find faith on the earth? Look at all now, even at the present aspect of that which bears His name. There is the recognition of Christ and of His power, no doubt. Men are baptized in His name. Nominally His glory is owned by everybody but open infidels; but where is the faith He looks for? The comfort is this, however, that Christ never fails to carry on His own work; and, therefore, though we find the very gospel itself made merchandise of in the world, though you may see it prostituted in every way to minister to the vanity or pride of men, God does not therefore abandon His own purposes. Thus He does not forego the conversion of souls by it, even though grievously fettered and perverted. Nothing is more simple. It is not that the Lord approves of the actual state of things, but that the grace of the Lord never can fail, and the work of Christ must be done. God will gather out of the world; yea, out of its worst. In short, the Lord shews here that the unbelief of the disciples was manifested by their little power to draw upon the grace that was in Him, to apply it to the case in hand. "And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither." And so after a manifestation of Satan's power, the Lord delivers him again to his father.

"And they were all amazed at the mighty power of God." But Jesus at once speaks about His death. Nothing can be sweeter. There was that done which might well make Jesus appear great in their eyes as a matter of power. At once He tells them that He was going to be rejected, to die, to be put to death. "Let those sayings sink down into your ears; for the Son of man shall be delivered into the hands of men." He was the Deliverer from Satan's power. The disciples were as nothing in the presence of the enemy: this was natural enough; but what shall we say when we hear that the Son of man shall be delivered into the hands of men? Here unbelief is ever at fault never knows how to put these two things together; it does seem such a moral and mental contradiction, that the mightiest of deliverers should be apparently the weakest of all beings, delivered into the hands of men, His own creatures! But so it must be. If a sinner was to be saved for eternity if the grace of God was to make a righteous basis for justifying the ungodly, Jesus, the Son of man, must be delivered into the hands of man; and then an infinitely fiercer fire must burn the divine judgment when God made Him sin for us; for all that men, Satan, even God Himself could do, comes upon Him to the uttermost.

The Lord, then, having Himself shown what He was, not only in His power which vanquished Satan but also in that weakness in which He was crucified of men, now reads a lesson to the disciples on the score of their reasoning; for the Spirit of God brings this in now, their discussion which of them should be greatest a vain, unworthy contest at any time, but how much more so in the presence of such a Son of man! It is thus, one can see, that Luke brings facts and principles together in his Gospel. He makes a child, despised of those who would be great, to be a rebuke to the self exalting disciples. They had been little enough against Satan's power: would they be great in spite of their Master's humiliation? Again, He lays bare what manner of spirit was in John, though not giving it in the point of view of service, as we saw in Mark. It may not have been forgotten, that there we had it very particularly as the vehicle for instructing us in the weighty duty that we are to acknowledge the power of God in the service of others, though they may not be "with us." But that point does not appear in Luke at least not its details, but simply the moral principle. "Forbid him not: for he that is not against us is for us."

Then, again, we have His censure of the spirit of James and John in consequence of the affront the Samaritans put on our Lord. It was the same egotism in another form, and the Lord turns and rebukes them, telling them that they knew not what manner of spirit they were of; for the Son of man was not come to destroy men's lives, but to save them. All these lessons are plainly impressions, so to speak, of the cross its shame, rejection, anguish, whatever men chose to put on the name of Jesus, or on those that belong to Jesus Jesus who was on His way to the cross; for so it is expressly written here. He was steadfastly setting His face to go to Jerusalem, where His departure was to be accomplished.

Accordingly we have given here another set of lessons closing the chapter, but still connected with what went before the judgment of what should not work, and the indication of that which ought to work, in the hearts of those that profess to follow the Lord. These are brought together after a notable manner. First, "A certain man said unto him, Lord, I will follow thee whithersoever thou goest." Here it is the detection of what was cloked under an apparent frankness and devotedness; but these seemingly fine fruits were entirely after the flesh, utterly worthless, and offensive to the Lord, who at once puts His finger upon the point. Who is the man that is really ready to follow the Lord whithersoever He goes? The man that has found all in Him, and wants not earthly glory from Him. Jesus was going to die Himself; here He had not a place where to lay His head. How could He give anything to him? "And he said to another, Follow me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto Him, Let the dead bury their dead: but go thou and preach the kingdom of God." Now, here is real faith; and where this exists, it is more than a theory difficulties are felt. Thus the man begins to make excuse, because he feels, on the one side, the attraction of the word of Jesus; but at the same time he is not freed from the force that drags him into nature; he is alive to the seriousness of the matter in conscience, but realises the obstacles in the way. Hence, he pleads the strongest natural claim upon his heart, a son's duty to a dead father. But the Lord would have him leave that to those who had no such call of the Lord. "Let the dead bury their dead: but go thou and preach the kingdom of God." To another, who says, "Lord, I will follow thee; but let me first go bid them farewell, which are at home in my house." The Lord replies that the kingdom of God is necessarily paramount, and its service all-engrossing; so that if a man has put his hand to the plough, woe to him if he look back! He is unfit for the kingdom of God. Throughout who can fail to see the judgment of the heart, man's nature proved, however fair the form? What death to self the service of Christ implies! Otherwise, what personal faithlessness, even if one escape the evil of bringing in rubbish into God's house and, it may be, of defiling His temple! Such is the fruit of self-confidence where Satan acquires a footing.

Luke 10:1-42. Next comes before us the remarkable mission of the seventy, which is peculiar to Luke. This has, indeed, a solemn and final character, with an urgency beyond that of the twelve, in chapter 9. It is an errand of grace, sent out as they were by One whose heart yearned over a great harvest of blessing; but it is clothed with a certain last warning, and with woes here pronounced on the cities where He had wrought in vain. "He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me." This gives it, therefore, a serious and peculiar force, yet withal suitable to our Gospel. Without dwelling upon the particulars, I would simply remark that, when the seventy returned, saying, "Lord, even the devils are subject unto us through thy name," the Lord (while he saw in clear vista before Him Satan fallen from heaven, the casting out of devils by the disciples being but the first blow, according to that power which will utterly put down Satan at the end) at the same time states that this is not the better thing, the proper subject for their joy. No power over evil, however true now, however in the end displaying in full the glory of God, is to be compared to the joy of His grace, the joy of not merely seeing Satan turned out, but of God brought in; and meanwhile of themselves, in the communion of the Father and of the Son, leaving their portion and their names enrolled in heaven. It is a heavenly blessedness, as it becomes more and more manifest that is to be the place of the disciples, and that in Luke's Gospel more than in any other of the synoptists. "Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven." Not that it is the Church which is here revealed, but at the least a very characteristic feature of the Christian place which is breaking through the clouds. In that hour Jesus accordingly rejoiced in spirit, and said, "I thank thee, Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight."

Here you will observe it is not, as in Matthew, in connection with the break up of Judaism. Not only was the total destruction of Satan's power before Him, the woman's Seed, by man, for man; but, diving deeper than the kingdom, He explains those counsels of the Father in the Son, to whom all things are delivered, and whose glory was inscrutable to man, the key to His present rejection, and the secret and best blessing for His saints. It is not so much here the Christ rejected and suffering Son of man: but the Son, the revealer of the Father, whom the Father alone knows. And with what delight He congratulates the disciples privately on that which they saw and heard (ver. 3, 4), though we find some declarations coming out more emphatically afterwards; but still it was all clear before Him. Here it is the satisfaction of the Lord in the bright side of the subject, not merely the contrast with the dead body of Judaism, as it were, which was completely judged and left behind.

What we find after this is an unfolding of the Sabbath-days, in which the Lord demonstrated to the unwilling Jews that the bond between God and Israel was broken (seeMatthew 11:1-30; Matthew 11:1-30; Matthew 12:1-50): for this was the meaning of the apparent breach of the Sabbaths, when He vindicated the disciples in eating of the corn on the one, and healed the withered hand publicly on the other. But here we meet with another line of things; we have, according to Luke's manner, one who was instructed in the law weighed and found wanting morally. A lawyer comes and says, "Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour?"

This sets forth, then, the difficulties of the legal mind; it is a technicality: he cannot understand what is meant by his "neighbour." Intellectually it was no such feat to penetrate the meaning of that word, "neighbour." But the consequences morally were grave; if it meant what it said, had he ever in his life felt and acted as if he had a neighbour? He gave it up, therefore. It was a mysterious something that the elders had nowhere solved, a case that was not yet ruled in the Sanhedrim, what was meant by this inscrutable "neighbour." Alas! it was the fallen heart of man that wanted to get out of a plain duty, but a duty which demanded love, the last thing in the world he possessed. The great difficulty was himself; and so he sought to justify himself an utter impossibility! For in truth he was a sinner; and the thing for him is to confess his sins. Where one has not been brought to own himself, and to justify God against himself, all is wrong and false; everything of God is misunderstood, and His word seems darkness, instead of light.

Mark how our Lord puts the case in the beautiful parable of the good Samaritan. It was, if I may so say of Him as a man, the single eye and the heart that perfectly understood what God was, and enjoyed it; that never, therefore, had difficulty in finding out who was his neighbour. For, in truth, grace finds a neighbour in every one that needs love. The man that needs human sympathy, that needs divine goodness and its clear testimony, though it be through a man upon the earth, he is my neighbour. Now, Jesus was the only man who was walking in the whole power of divine love, though, I need not say, this was but a little part of His glory. As such, therefore, He found no riddle to solve in the question, Who is my neighbour?

Evidently it is not the mere dispensational setting aside of the ancient people of God, but the proving of the heart, the will of man detected where it used the law to justify itself, and to get rid of the plain demand of duty to one's fellows. Where in all this was love maintained, that necessary answer in man to the character of God in an evil world? Certainly not in the lawyer's question, which betrayed the duty unknown; as surely was it in Him whose parabolic reply most aptly imaged His own feelings and life, the sole perfect exhibition of God's will in love to a neighbour, which this poor world has ever had before it.

The rest of the chapter belongs to the eleventh, properly and naturally following up this truth. What a mercy that, through us then, in Jesus, there is active goodness here below, which, after all, is the only thing that ever accomplishes the law! It is very important to see that grace really does fulfil God's will in this: "That the righteousness of the law," as it is said, "might be fulfilled in us, who walk not after the flesh, but after the Spirit." The lawyer was walking after the flesh; there was no perception of grace, and consequently no truth in him. what a miserable life he must have been living, and he a teacher of God's law, without even knowing who was his neighbour! At least, so he pretended.

On the other hand, as we are next taught, where there is grace, everything is put in its place, and it shows itself in two forms. The first is the value for the word of Jesus. Grace prizes it above all things. Even if you look at two persons who may both be objects of Christ's love, what a difference it makes for the one whose heart delights most in grace! And where there is the opportunity of hearing the word of God from Jesus, or of Jesus, this is the chief jewel at the feet of Jesus. Such is the true moral posture of the one who knows grace best. Here it was Mary who was found sitting, at the feet of Jesus, to hear His word. She had decided rightly, as faith (I say not the believer) always does. As for Martha, she was distracted with bustle. Her one thought was what she could do for Jesus, as One known after the flesh, not without a certain thought, as ever, of what was due to herself. No doubt it was meant for, and after a certain style was, honour to Him; but still it was honour of a Jewish, carnal, worldly sort. It was paid to His bodily presence there, as a man, and the Messiah, with a little bit of honour to herself; no doubt, and to the family. This naturally comes out in Luke, the delineator of such moral traits. Still as for Mary's conduct, it seemed to Martha no better than indifference to her many anxious preparations. Vexed at this, she goes to the Lord with a complaint against Mary, and would have liked the Lord to have joined her, and set His seal to its justice. The Lord, however, at once vindicates the hearer of His word. "But one thing is needful." Not Martha, but Mary, had chosen that good part which should not he taken away from her. When grace works in this world it is not to bring in what suits a moment of passing time, but that which ensures eternal blessing. As part of God's grace, therefore, we have the word of Jesus revealing and communicating what is eternal, what shall not be taken away.

Remark another thing next. It is not only the all-importance of the word of Jesus, not man's misuse of the law (which we have seen but too clearly in the lawyer, who ought to have taught, instead of asked, who my neighbour is), but now we have the place and value of prayer. This is equally needful in its season, and is found here in its true place. Clearly I must receive from God before there can be the going out of my heart to God. There must first be what is imparted by God His revelation of Jesus. There is no faith without His word. (Romans 10:1-21) My thoughts of Jesus may be ruin to me; indeed, I am very sure, if they were only my thoughts of Jesus, they must deceive and destroy my soul, and be injurious to everybody else. But here we find the weighty intimation, that it is not enough that there should be the reception of the word of Jesus, and even at the feet of Jesus. He looks at the disciples need of the exercise of heart with God. And this is shown in more ways than one.

Luke 11:1-54. First of all we have prayer, according to the mind of Jesus, for the disciples in their actual wants and state; and a most blessed prayer it is, leaving out the millennial allusions ofMatthew 6:1-34; Matthew 6:1-34, but retaining all the general and moral petitions. The Lord next insists on the importunity or perseverance of prayer, with the blessing attached to earnestness with God. Thirdly, it may be added, that the Lord touches on the gift of the Spirit, and in connection with this only in our Gospel "If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give [not merely good things, but] the Holy Spirit [the best gift] to them that ask him?" Thus the great characteristic blessing to the Gentiles (compare Galatians 3:1-29), and of course to the believing Jew also, was this gift which the Lord here instructs the disciples to ask for. For the Holy Ghost was not yet given. There was exercise of heart Godward. They were really disciples; they were born of God, yet had they to pray for the Holy Spirit to be given them. Such was the state going on while the Lord Jesus was here below. It was not only (as in John 14:1-31) that He would ask the Father, and the Father would send; but they too were to ask the Father, who would assuredly, as He did, give the Holy Spirit to them that asked Him. And I am far from denying that there might be cases at this present time, of what some might call an abnormal kind, where persons were really convinced of sin, but without the settled peace which the gift of the Holy Ghost imparts. Here, at the very least, the principle of this would apply; and for this it might be of moment, therefore, that we should have it plainly in the Gospel of Luke; because this was not the dispensational instruction as to the great change that was coming in, but rather filled with profound moral principles of larger import, though to be influenced, no doubt, by the development of the great facts of divine grace. Thus the sending down of the Holy Ghost at Pentecost brought in an immense modification of this truth. His presence from that moment undoubtedly involved greater things than the heavenly Father giving the Spirit to the individuals who sought it of Him. And there was the grand point of the Father's estimate of the work of Jesus, to which the Spirit's descent was an answer. Therefore, a person might be brought in, so to speak, all at once; he might be converted and rest upon the redemption of Jesus, and receive the Holy Ghost, practically, all at once. Here, however, it is the case of the disciples taught to ask before the blessing had ever been given. Certainly, at that time, we see the two things distinctly. They were born of the Spirit already, but were waiting for the further blessing the gift of the Spirit: a privilege given them in answer to prayer. Nothing can be plainer. There is no good in enfeebling Scripture. Evangelical tradition is as false to the Spirit, as popish is to Christ work and its glorious results for the believer even now on earth. What we need is, to understand the Scriptures in the power of God.

After this, the Lord cast out a dumb devil from one who, when delivered, spoke. This kindles into a flame the hatred of the Jews. They could not deny the power, but wickedly impute it to Satan. In their eyes or lips it was not God, but Beelzebub, the chief of the devils, who cast them out. Others, tempting Him, sought for a sign from heaven. The Lord thereon spreads out the awful consequence of this unbelief and imputation of God's power in Him to the Evil One. In Matthew, it is a sentence on that generation of the Jews; here on wider grounds for man, whoever and wherever he may be; for all here is moral, and not merely the question of the Jew. It was folly and suicidal for Satan to cast out his own. Their own sons condemned them. The truth was, the kingdom of God was come upon them; and they knew it not, but rejected it with blasphemy. Finally He adds, When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first." There is no application specially to the Jew, as in Matthew; it is left general to man. Hence, "So shall it be with this wicked generation , disappears.

Thus, although the Lord was as yet dealing with a remnant, and was here in view of the doom of that Christ-rejecting generation of the Jews, for this very reason the Spirit of God makes His special design by Luke the more apparent and undeniable. It would have been natural to have left these instructions within those precincts. Not so: Luke was inspired to enlarge their bearing, or rather record what would deal with any soul in any place or time. It is made a question here of man, and of the last state of him whom the unclean spirit has somehow left for a season, but without salvation, or the positive new work of divine grace. He may be a changed character, as men say; he may become moral, or even religious; but is he born again? If not, so much the more sorrowful so much the worse is his last state than the first. Supposing you have that which is ever so fair, if it be not the Holy Ghost's revelation to, and the life of Christ in, your soul, every privilege or blessing short of this will surely be proved to fail. And this the Lord follows up afterwards, when a woman, hearing Him, lifts up her voice and says, " Blessed is the womb that bare thee, and the paps which thou hast sucked." Immediately He answers, "Yea rather, blessed are they that hear the word of God, and keep it." It is evidently the same great moral lesson: no natural link with Him is to be compared with hearing and keeping God's word; and so our Lord pursues next. Were they asking for a sign? They proved their condition, and lowered themselves morally beneath the Ninevites, who repented at Jonah's preaching. Did not the report of Solomon's wisdom draw from the utmost parts of the earth a queen of the south? Jonah is here a sign, not of death and resurrection, but by his preaching. What sign had the queen of Sheba? What sign had the men of Nineveh? Jonah preached; but was not Christ preaching? That queen came from afar to hear the wisdom of Solomon; but what was the wisdom of the wisest to compare with Christ's wisdom? Was He not the wisdom and the power of God? Yet, after all they had seen and heard, they could ask a sign! It was evident that there was no such guilt of old; but, on the contrary, these Gentiles, whether in or from the ends of the earth, spite of their gross darkness, repulsed the unbelief of Israel, and proved how just would be their doom in the judgment.

Our Lord here adds an appeal to conscience. The light (set in Himself) was not secret, but in the right place: God had failed in nothing as to this. But another condition was requisite to see the state of the eye. Was it simple, or evil? If evil, how hopeless the darkness before that light! If received with simplicity, not only is light enjoyed, but shines all around, with no part dark. To the Pharisees, who wondered that the Lord washed not His hands before dining, He pronounces a most withering rebuke upon their care for exterior cleanness, and indifference to their inward corruption, their jealousy for details of observance, and forgetfulness of the great moral obligations, their pride, and their hypocrisy. To one of the lawyers, who complained that thereby He reproached them, the Lord utters woe upon woe for them also. Tampering with the law and holy things of God, where there is no faith, is the direct road to ruin, the sure occasion of divine judgment. A like doom awaits Babylon as then was about to fall on Jerusalem. (Revelation 18:1-24)

In Luke 12:1-59 the Lord furnishes the disciples with the path of faith in the midst of men's secret evil, open hatred, and worldliness. On His rejection their testimony must go on. First, they were to beware of the Pharisees' leaven, which is hypocrisy, and to cherish the consciousness of the light of God to which the believer belongs (ver. Luke 12:1-3; Luke 12:1-3). This, then, is the preservative power. Satan works by deceit as well as by violence. (ver. Luke 12:4). God works not only in light, as we have seen, but by love (Luke 12:5-7), and the confidence He invites to in Himself. "But I will forewarn you whom ye shall fear: Fear Him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." Then immediately guarding against the abuse of this, which is always true, and true for a believer, although it be, so to speak, the lower end of the truth the Lord brings in the love of the Father, asking, "Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows."

He shows next the all-importance of the confession of His name, with the consequence of denying Him; then, the blasphemy against the Holy Ghost, which would not be forgiven, whatever grace is shown to those who blasphemed the Son of man; and in contrast with this the promised succour of the Spirit in presence of a hostile world-church (ver. Luke 12:8-12; Luke 12:8-12). Then a person appeals to the Lord to settle a question of this world. This, however, is not His work now. Of course, as Messiah, He will have to do with the earth, and will set the world right when He comes to reign; but His actual task was dealing with souls. For Him, and for men too, did not unbelief shroud their eyes, it was a question of heaven or hell, of what is eternal and of another world. Hence He absolutely refuses to be a judge and divider of what appertained to the earth. It is that which many a Christian has not learned of his Master.

Next the Lord exposes the folly of man in his covetous desire after present things. In the midst of prosperity, suddenly, that very night, God requires of the rich fool his soul. "So is he that layeth up treasure for himself, and is not rich toward God." The Lord then shows the disciples where their true riches should lie. Faith is meant to deliver from anxiety and lust. It is not food and raiment. He who fed the uncareful ravens would not fail His children, who were far more to Him than the birds. Such care, on the contrary, is the plain evidence of poverty Godward. Why are you so busy providing? It is the confession that you are not satisfied with what you have got. And what does it all come to? The lilies outshine Solomon in all his glory: how much does God interest Himself in His children? What occupies the nations who know Him not is unworthy of the saint who is called to seek God's kingdom, sure that all these thing's shall be added. "Your Father knoweth that ye have need of these things."

Again, this leads me to notice briefly the way in which this ineffable love is shown, not only by the Father, but by the Son, and that in two forms the Son's love to those that wait for Him, and to those that work for Him. The waiting for Him we have in verses 35, 36: "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately." It is the heart filled with Christ; and the consequence is, Christ's heart goes out towards them. When He comes, He seats them, so to speak, at table, does everything for them even in glory. But then there is working for the Lord: this comes in afterwards. "Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath." It is not "so watching," but "so doing." It is a question of working for Him. and this has its own sweet and needed place. Still remark that it is secondary to watching: Christ Himself always, even before His work. Nevertheless He is pleased to associate the Gospel with Himself; very graciously, as we know in the Gospel of Mark; and it is exact]y there we might expect it, if we knew its character: He binds up the work, so to speak, with Himself. But when we come in Luke to moral analogies, if I may so term it, instead of giving it all together, like the Gospel devoted to the workman and the work, here we listen to One who unfolds to us distinction of heart and hand in relation to His coming. Blessed he who shall be found working for the Lord when He comes: surely he shall be made ruler over all that the Son of man has. Yet mark the difference. This is exaltation over His inheritance. As for those that are found watching for Him, it will be association -joy, rest, glory, love with Himself.

Observe another thing in this part of Luke, and strikingly characteristic too. Blessed as all we have heard is for those that are His, what will it be for those that believe not? Accordingly, and in a form that commends itself to the conscience, we see the difference between the servant who knew his master's will and did it not, and the servant who knew not his master's will (ver. 47, 48). Neither Matthew, nor Mark, nor John, of course, say anything like this. Luke here sheds the light of Christ on the respective responsibility of the Gentile graffed into the olive tree and of the Pagan world. As there is in Christendom the servant cognizant of his Master's will, but indifferent or rebellious, so on the other hand, outside Christendom there is the servant wholly ignorant of His will, and, of course, lawless and evil. They are both of them beaten; but he that knew his Master's will and did it not shall be beaten with more stripes. To be baptized, and to call on the Lord's name in outward profession, instead of lightening the burden in the day of judgment for the hypocrites, will, on the contrary, bring on them so much more severity. The righteousness and the wisdom of this dealing, is so much the more remarkable, as it is the exact opposite of the early doctrine of Christendom. A notion prevailed, perhaps universally after the first century or two, that while all persons dying in sin would be judged, the baptized would have a far better portion in hell than the unbaptized. Such was the doctrine of the fathers; Scripture is dead against it. In what we have just had before us, Luke gives the Lord Jesus not only anticipating but completely and for ever excluding, the folly.

Next, whatever may be the fulness of Christ's love, the effect would now be to kindle a fire. For that love came with divine light which judged man; and man would not bear it. The consequence is, that the fire was already kindled. It did not merely await another day or execution from God, but even then was it at work. Assuredly the love of Christ was not produced by His sufferings, any more than God's love. Ever was it there only awaiting the full expression of man's hatred before it would burst all bounds, and flow out freely in every direction of need and misery. Such is our Lord's wonderful opening out of great moral principles in this chapter. Men, professors, heathen, saints, in their love for Christ, and service too, all have their portion.

The state, then, was the worst possible utter, hopeless, social ruin. which His coming and presence had brought to light. How was it they had not discerned this time? Why even of themselves did they not judge aright? It was from no lack of evil in His adversaries, or of trace in Him. The close of the chapter takes up the Jew, showing that they then were in imminent danger, that a great question pressed on them. In their suit with God, the Lord advised them, as it were, to use arbitration while He was in the way: the result of despising this would be their committal to prison till the uttermost farthing was paid. Such was the admonition to Israel, who are now, as all know, under the consequence of neglecting the word of the Lord.

Luke 13:1-35 insists on this, and shows how vain it was to talk of the objects of signal judgments. Except they repented, they must likewise perish. Judgments thus misused lead men to forget their own guilty and ruined condition in the sight of God. He urges, therefore, repentance strongly. He admits, no doubt, that there was a term of respite. Indeed, it was Himself; the Lord Jesus, who had pleaded for a further trial. If; after this the fig tree should be unfruitful, it must be cut down. And so it was: judgment came after grace, not law. How little they felt that it was a most true picture of themselves, Christ and God Himself so dealing with them because of Him. But the Lord subsequently lets us see that grace could act in the midst of such a state. Accordingly, in His healing, of the woman bowed down with the spirit of infirmity, he displays the goodness of God even in such a day when judgment was at the doors, and rebuked the hypocritical wickedness of the heart that found fault with His goodness, because it was the sabbath day. "Ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him." As ever, the heart is made manifest in Luke the adversaries of the truth on the one hand, and those on the other whom grace made the friends of Christ or the objects of His bounty. But the Lord also shows the form that the kingdom of God would take. It would not have power now, but rather from a little beginning become great in the earth, with noiseless progress, as of leaven conforming to itself till the three measures were leavened. And such, in point of fact, has been the character of the kingdom of God presented here below. It is here no question of seed, good or bad, but of the spread of doctrine nominally, at least, Christian. How far such a progress meets the mind of God, we must compare facts with Scripture in order to judge aright. If Israel was then in danger of a judgment which would surely come, what would be the case with the kingdom of God outwardly in the world? In truth, instead of occupying themselves with the question whether those destined to salvation (or the godly Jews) were few, it would be well to think of the only way in which any one could be put morally right before God; it was by striving to enter in at the strait gate: without the new birth none can enter. Many might seek to enter in, but would not be able. What is here meant? Is it a difference between striving and seeking? I doubt that this covers the true bearing of our Lord's language; for thus he who throws the stress upon striving or seeking, makes it a question of energy, greater or less. This does not seem to me what our Lord meant; but that many would seek to enter into the, kingdom, not at the strait gate, but by some other way. They might seek to enter in by baptism, by law-keeping, by prayer, or some vain plea of God's mercy: all these unbelieving resources dishonour Christ and His work.

The striving to enter in at the strait gate implies, to my mid, a man brought to a true sense of sin, and casting, himself upon God's grace in Christ repentance towards God, and faith in our Lord Jesus Christ. Christ Himself is the strait gate at least, Christ Himself received thus by faith and repentance. So our Lord, in opening out this, proclaims the judgment of Israel indeed, of any who should like well the blessing, but refuse God's way, even Christ. He presents, accordingly, the Jewish people cast aside, the Gentiles coming, from east, west, north, and south, and brought into the kingdom of God. "Behold, there are last which shall be first, and first which shall be last." And then the chapter closes with the Pharisees pretending zeal for Him: "Get thee out, and depart hence: for Herod will kill thee." But the Lord proclaims in their ears that He would not be hindered in His service till His hour was come; and that it was not a question of Herod and Galilee, but of Jerusalem, the proud city of solemnities; it was there the prophet of God must fall. No prophet should be cut off except at Jerusalem; such is its painful, fatal peculiarity, the honour of providing a grave for God's rejected and slain witness. Men might say, as they did, that no prophet arose out of Galilee; and it was false; but certainly this was true, that if a prophet fell, he fell in Jerusalem. Yet the Lord then mourned over such a Jerusalem, and does not leave the Jews absolutely desolate, except for a time, but holds out the hope that the day should come when their heart should turn to Him (2 Corinthians 3:1-18), saying) "Blessed is he that cometh in the name of the Lord." This closes, then, the Lord's dealings in reference to Jerusalem, in contrast with the heavenly light in the disciples' portion. He depicts grace from first to last, save only in those that had no faith in Him; and on the other hand, he lets us know, that whatever might be the yearnings of grace over Jerusalem, this is the end of it all in man's hands.

The Lord is seen, in Luke 14:1-35 resuming the ways of grace. Once more He shows that, spite of those who preferred the sign of the Old covenant to Messiah in the grace of the New, the sabbath day furnished Him an opportunity for illustrating the goodness of God. In chapter 13. it was the spirit of infirmity the power of Satan; Here it was a simple case of human malady. The lawyers and Pharisees were then watching Him, but Jesus openly raises the question; and as they held their peace, He takes and heals the man with the dropsy, and lets him go, answering their thought by an irresistible appeal to their own ways and conscience. Man who seeks to do good to what belongs to himself, is not entitled to dispute God's right to act in love to the miserable objects that He deigns to count His.

Then the Lord takes notice of another thing, not man's hypocritical selfishness, which would not have God to gratify His love to suffering wretchedness, but man's love of being somebody in this world. The Lord brings into evidence another great principle of His own action self-abasement in contrast with self-exaltation. If a man desires to be exalted, the only ways according to God, is to be lowly, to abase himself; it is the spirit that suits the kingdom of God. So He tells the disciples that, in making a feast, they were not to act on the principle of asking friends, or men who could return it, but as saints called to reflect the character and will of God. Therefore it should be rather those that could make no present requital, looking to the day of recompense, on God's part, at the resurrection of the just.

On some one crying, out, What a blessed thing it must be to eat bread in the kingdom of God! the Lord shews the fact to be quite the contrary. For what is it that the Lord has been doing ever since? He is inviting men to eat bread, as it were, in His kingdom. But how do they treat the invitation of grace in the gospel? "A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse." Difference is observable. In Luke there is the omission of Matthew's first message. But, besides that, the excuses are gone into individually. One person says, "I have bought a piece of ground," which he must go and see; another man says he has bought five yoke of oxen, which he has to prove; another says he has married a wife, and on this account he cannot come. That is, we have the various decent plausible reasons that man gives for not submitting to the righteousness of God, for delaying his acceptance of the grace of God. So the servant comes and reports to his lord, who thereupon, being angry, says, "Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room." Thus the persistence of grace, spite of just displeasure, is a characteristic and beautiful feature of this Gospel. The lord sent his servant thereupon to the highways and hedges (or enclosures), compelling them to come in, that, as it is said, "my house may be filled." Of this we hear nothing in Mark and Matthew. Indeed, Matthew gives us quite a different aspect from that which we have here. There the king is seen sending forth his armies, and burning up the city. How marvellous the wisdom of God, both in what He inserts, and in what He leaves out! Matthew adds also the judgment of the robeless guest at the end the man who had intruded, trusting to his work, or to any or all ordinances, or to both, but who had not put on Christ. This was peculiarly in its place, because this Gospel attests the dealings of grace which would take the place of Judaism, both externally and internally.

After this the Lord turns to the multitude. As He had shown the hindrance on man's part to coming, so He gravely warns those that were following Him in great numbers, and says, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." The moral difficulties are most earnestly pressed upon those who were so ready to follow Him. Would it not be well and wise to sit down first and count the cost of building the tower completely? to consider whether, with the strength they had, they could cope with the vastly greater forces against them? Yet is it no question of mustering resources after a human way, but of forsaking all one's own, and so being Christ's disciple. There is such a thing as persons beginning well, and turning out good-for-nothing. "Salt is good;" but what if it becomes savourless? Wherewith shall it be seasoned? It is fit neither for land nor dunghill. They cast it out (or, it is cast out). "He that hath ears to hear, let him hear."

Then follows a profound and lovely unfolding of grace in Luke 15:1-32. In the close of the preceding chapter, the impossibility for man in flesh to be a disciple was made evident. Such was the great lesson there. But now we have the other side of grace. If man failed in attempting to be a disciple, how is it that God makes disciples? Thus we have the goodness of God to sinners brought out in three forms. First, the shepherd goes after the wandering sheep. This is very clearly grace as shown in Christ the Son of man, who came so seek and to save that which was lost.

The next parable is not of the Son who bears the burden; for there is but one Saviour, even Christ. Nevertheless the Spirit of God has a part, and a very blessed part, in the salvation of every soul brought to God. It is not as the Good Shepherd who lays down His life, nor as the Great Shepherd brought again from the dead through the blood of the everlasting covenant, laying the sheep once lost, now found, on His shoulders rejoicing, as it is presented in Luke only. What we have here is the figure of a woman that lights a candle, sweeps the house, and uses the most diligent exertion till the lost thing is found. Is not this in beautiful harmony with the function of the Spirit as to the sinner's soul? I cannot doubt this is seen in the woman's part (not, if I may so say, the prominent public actor, who is ever Christ the Son). The Spirit of God has rather the energetic agency, comparatively a hidden power, however visible the effects. It is not One that acts as a person outside; and this therefore was most fitly set forth by the woman inside the house. It is the Spirit of God working within, His private and searching operation in secret with the soul however truly also the candle of the word is made to shine. Need I remark that it is the Spirit of God's part to cause the word to bear on men as a shining light? It is not the Shepherd who lights the candle, but He bears the stray sheep on His shoulders. We know very well that the Word of God, the Shepherd, is looked at elsewhere as the true light Himself; but here it is a candle which is lit, and therefore quite inapplicable to the person of Christ. But it is precisely that which the Spirit of God does. The word of God preached, the Scripture, may have been read a hundred times before; but at the critical moment it is light to the lost one. Diligence is used in every way; and we know how the Spirit of God condescends to this, what painstaking He uses in pressing the word home upon the soul, and causing the light to shine exactly at the right moment where all before was dark. In this second parable, accordingly, it is not active going away from God which is seen; a condition worse than this appears a dead thing. It is the only parable of the three which presents the lost one not as a living creature, but as dead. From elsewhere we know that both are true; and the Spirit of God describes the sinner both as one alive in the world going away from God (Romans 3:1-31), and as dead in trespasses and sins. (Ephesians 2:1-22) We could not have a proper conception of the sinner's condition unless we had these two things. One parable was needed to shew us a sinner in the activities of life departing from God, and another to represent the sinner as dead in trespasses and sins. Here exactly these two things are seen, the lost sheep shewing the one, and the lost piece of money the other.

But in addition to these, there is a third parable necessary: not only a strayed sheep and a lost inanimate piece of money, but, besides, the moral history of man away from the presence of God, but coming to Him again. Hence the parable of the lost son takes man from the very first, traces the beginning of his departure, and the course and character of the misery of a sinner on the earth, his repentance, and his final peace and joy in the presence of God, who Himself rejoices as truly as man objects. Practically this is true of every sinner. In other words, there is a little yielding to sin, or desire to be independent of God a farther and farther depth of evil in every person's history. I do not believe that the chapter discusses the question of a backsliding child of God, though a common principle of course, here and there, would apply to the restoration of a soul. This is a favourite idea with some who are more familiar with doctrine than with Scripture. But there are objections, plain, stronger, and decisive, against understanding the chapter thus. First, it does not suit, in the smallest degree, what we have just seen in the parables of the lost sheep and the lost piece of money. Indeed it seems to me impossible to reconcile such an hypothesis even with the simple and repeated expression "lost." For who will affirm that, when a believer slips away from the Lord, he is lost? The most opposed to this, singular to say, is the very school most prone to that misinterpretation. When a man believes, he is a lost sheep found; he may not run well, no doubt; but never does Scripture view him afterwards as a lost sheep. Just so is it with the lost drachma; and so, finally, with the lost son. The prodigal was not, in the first instance, an unfaithful saint; he was not a backslider merely, but "lost" and "dead." Are these strong figures ever true of him who is a child of God by faith? They are precisely true, if we look at Adam and his sons, viewed as children of God in a certain sense. So the apostle Paul told the Athenians, that "we are also his offspring." Men are God's offspring, as having souls and moral responsibility to God, made after His similitude and His image here below. In these and other respects men differ from the beast, which is merely a living creature that perishes in death. A beast, of course, has a spirit (else it could not live); but still, when it dies, the spirit goes down to the earth, even as its body; whereas a man's spirit, when he dies (no matter as to this whether lost or saved), goes to God, as it came directly from God. There is that which, either for good or evil, is immortal in the spirit of man, as being breathed directly and immediately from God in the nostrils of man. Of the evangelists, Luke is the one who most speaks of man in this solemn light; and this, not only in his Gospel, but in the Acts of the Apostles. It connects itself with the large moral place he gives man, and as the object of divine grace. "A certain man had two sons;" so that man is looked at from his very origin. Then we have this son going farther and farther away from God, till he comes to the worst. There lay the opportunity of grace; and God brought him to a sense, not perhaps deep but most real, of his distance from God Himself as well as his degradation, sin, and ruin. It was by the pinch of want he was brought to himself by intense personal misery; for God deigns to use any and every method in His grace. It was shame, and suffering, and wretchedness, which led him to feel he was perishing; and wherefore? He looks back to Him from whom he departed, and grace puts into his heart the conviction of goodness in God as of badness in himself. This was really wrought in him; it was repentance repentance towards God; for it was not a mere conscientious judgment upon himself and his past conduct, but self-judgment from God, to which His goodness led Him led him by faith back to Himself "I will arise"' then he says, "and go to my father, and say, Father, I have sinned against heaven, and in thy sight."

However there is no need at present to dwell on this, which no doubt, is familiar to most here. This only it may be well to add, that we have here evidently a moral history; but then there is another side, and that is, the ways of Christ, and the Father's grace with the returned prodigal. Accordingly we have this in two parts: first, the reception of the prodigal; next, the joy and love of God the Father, and the prodigal's communion with it when he had been received. The father receives him with open arms, ordering the best robe, everything worthy of himself, to be brought out in honour of the prodigal. Afterwards, we see the son in the father's presence. It sets forth the joy of God reproducing itself in all that are there. It is not a sketch of what we shall taste when we go to heaven, but rather the spirit of heaven made good now on earth in the worship of those who are brought to God. It is not at all a question of what we were, save only to enhance that which grace gives and makes us. All turns on the excellent efficacy of Christ and the Father's own joy. This forms the material and the character of the communion, which is in principle Christian worship.

On the other hand, it was too true that the joy of grace is intolerable to the self-righteous man; he has no heart for God's goodness to the lost; and the scene of joyful communion with the Father provokes in him outrageous opposition to God's way and will. For he is not a self-righteous Christian, any more than the prodigal represents a believer overtaken in a fault. No Christian is contemplated as cherishing such feeling as these though I deny not that legalism involves the principle. But here it is one who would not come in. Every Christian is brought to God. He may not fully enjoy or understand his privileges, but he has a keen sense of his short-comings, and feels the need of divine mercy, and rejoices in it for others. Would the Lord describe the Christian as outside the presence of God? Accordingly, the elder brother here, I have no doubt, represents such as condemned Jesus for eating with sinners; the self-righteousness more particularly of the Jew, as indeed of any denier of grace.

The next chapter (Luke 16:1-31) opens out distinct and weighty instruction for the disciples, and this in reference to earthly things. First of all, our Lord explains here that the tenure of earthly things is now gone. It was no longer a question of holding a stewardship, but of giving it up. The steward was judged. Such was the truth manifest in Israel. Continuance in his old earthly position was now closed for the unjust steward; and for him it was simply a question of his prudence in present opportunities, with a view to the future. The unjust steward is made the vehicle of divine teaching to us how to make the future our aim. He, being, a prudent man, thinks of what is to become of him when he loses his stewardship; he looks before him; he thinks of the future; he is not engrossed in the present; he weighs and considers how he is to get on when he is no longer steward. So he makes a wise use of his master's goods. With people indebted to his master, he strikes off a great deal from this bill and a great deal from that, in order to make friends for himself. The Lord says this is the way we are to treat earthly things. Instead of tenaciously clutching at what you have not yet got, and keeping what you have not yet got, and keeping what you have, on the contrary, regard them as your master's goods, and treat them as the unjust steward in the parable. Rise above the unbelief which looks at money, or other present possessions, as if they were your own things. It is not so. What you have after an earthly sort now belongs to God. Show that you are above a Jewish, earthly, or human feeling about it. Act on the ground that all belongs to God, and thus secure the future.

This is the grand point of our Gospel, from the transfiguration more particularly, but indeed all through. It is the slight of present treasure on earth, because we look on to the unseen, eternal, and heavenly things. It is the faith of disciples acting on the prudence of the far-seeing steward, though of course hating his injustice. The principle to act on is this, that what nature calls my own is not my own, but God's. The best use to make of it is, treating it as His, to be as generous as may be, looking out against the future. It is easy to be generous with another's goods. This is the way of faith with what flesh counts its own things. Do not count them your own, but look at and treat them as God's. Be as generous as you please: He will not take it amiss. This is evidently what our Lord insists on; and here is the application to the disciples: "Make to yourselves friends of the mammon of unrighteousness, that when ye fail [or, it fails], they may receive you into everlasting habitations." You are not going to be on the earth long Other habitations are for ever. Sacrifice what nature calls its own, and would always hold fast if it could. Faith counts these things God's; freely sacrifice them, in view of what shall never pass away. Then he adds the pregnant lesson "He that is faithful in that which is least (after all it is only the least things now) is faithful also in much." Indeed there is more than this. It is not only the littleness of the present compared with the greatness of the future, but besides "If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another's (I leave out the word "man's", it is really God who is meant by it), who shall give you that which is your own?" What can be of its kind a more wonderfully divine touch than this? Exactly where man counts things his own, faith admits God's claim, another's; exactly where we might count things only God's, it sees one's own. Our own things are in heaven. He that is faithful in the little now will have much entrusted then; he that knows how to use the unrighteous mammon now, whose heart is not in it, who does not value it as his treasure, on the contrary, will have then the true riches. Such is the Lord's remarkable teaching in this parable.

Next, He gives us the rich man and Lazarus; which brings all out to view, the bright and dark side, in appearance and in reality, of the future as well as of the present. See one sumptuously faring every day, attired in fine linen and purple, a man living for self; near whose door lies another, suffering, loathsome, so abjectly in want and so friendless that the dogs do the service which man had no heart for. The scene changes suddenly. The beggar dies, and angels carry him into Abraham's bosom. The rich man died, and was buried (we hear not that Lazarus was); his funeral was as grand as his life; but in hell he lifted up his eyes, being tormented. There and then he sees the blessedness of him he had despised in presence of his own grandeur. It is the solemn light of eternity let into the world; it is God's estimate underneath outward appearances. The truth is for souls now. It is given not to think of in hades, but here; and yet we have, as most fitly winding up the tale, the earnest pleadings of the man who never before thought in his life seriously of eternal things. Hear now his anxiety for his brothers. There was no real love for souls, but a certain anxious desire for his brothers. At least one learns how real a thing his anguish was. But the Lord's comment is decisive. They had Moses and the prophets; if they heard not them, neither would they hear if one rose from the dead. What a truth, and how thoroughly about to be verified in His own rising from the dead, not to speak of another Lazarus raised in witness of His glory as the Son of God! Those who believed not Moses rejected Christ's resurrection, as they consulted to put Lazarus also to death, and sunk themselves under their own base lie (Matthew 28:11-15). even to this day.

Bibliographical Information
Kelly, William. "Commentary on Luke 15:20". Kelly Commentary on Books of the Bible. https://www.studylight.org/​commentaries/​wkc/​luke-15.html. 1860-1890.
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