The Parable of the Prodigal Son
x&nd 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 he divided unto them his living. 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. And when he had spent all, 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 field to feed swine. And he icoxdd fain have filled his belly with the husks that the swine did eat; and no man gave uvto him. 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. 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 thy son; make me as one of thy hired servants. 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. And the son said. Father, 1 have sinned against heaven, and in thy sight, and amno 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 aring on his hand, and shoes on his feet; and bring hither the fatted calf, and kill it; and let us eat and be merry; for this my son was dead and is alive again; hs was lost and is found. And they began to be merry. — LuKKXv: 11-25.
It will be my object to give a plain, practical exposition of this parable for the benefit of all whom it may concern.
This is the third parable spoken by our Saviour on the same occasion. The two others show what God does, or the part which he acts, in the recovery of the lost sinner to himself. This is designed to show the criminality of the sinner, and the nature of true conversion. Our Lord always spoke directly to the point, and this parable applies exactly to the persons to whom it was addressed. The younger son represents the persons mentioned in the first verse of the chapter. “Then drew near unto him all the publicans and sinners for to iiear him.” The elder brother represents the scribes and pharisees mentioned in verse 2d, who “murmured, saying, this man receiveth sinners and eateth with them.” The whole is strikingly applicable to the persons to whom, and the occasion on which it was spoken.
Some of our Lord’s hearers were then, doubtless, in tears, moui ning for their sins. Our Saviour had already assured them, that however the scribes and pharisees might murmur and find fault, yet God and angels were rejoicing over them, provided their repentance was genuine. But how should they know whether their repentance was genuine? On this point, they were doubtless anxious to hear something further. To give them the instruction which they needed, our Lord spake this parable. TJie history of the prodigal son is a general Ijistory of christian experience. Li the story as here related, every child of God may trace the outlines of his own histor3 Then let us follow it, and see its application.
The parable contains two parts, representiug the life of the christian before, and at the time of his conversion. Let us, then, consider — L The departing prodigal.
IL The returning prodigal.
I. The departing prodigal.
A certain vKin had tuo sons, and the yoims:;er of them said to li is father father, give me the portion of goods thatfallcth to inc His father is represented as kind, tender and affectionate, and yet this son is not satisfied. So God is a kind and tender parent, and jet sinners do not love him. They murmur at the allotments of providence, and manifest little or no interest in those things which concern their eternal peace. Regardless of God and the world to come, they desire a large portion of the good things of this world. And this desire is expressed, not in a humble petition to the Father of mercies, hut in the form of an impious demand. “Give me the portion of goods that falleth to me.” Such is the language of the sinner’s heart, and of his conduct. Whatever may become of his soul, he wishes a large portion of this world; and will murmur and find fault, if his wishes are not gratified.
“And he divided unto them his living”
This represents God’s providential dealings towards mankind in this life. He is kind to the evil and the unthankful. He sometimes bestows blessings on sinners with a liberal hand. This he does to try them. His goodness lays the sinner under peculiar obligations to love and serve him. But these obligations are disregarded.
“And not many days after, the younger son gathered all together, and took his journey into a far country”
We see here the disposition of the sinner to depart from God. The prodigal took his journey into a far country, where he thought he should be out of the sight of his father, and where he should feel free from restraint, and be at liberty to follow the inclination of his heart. So sinners, when at a great distance from God, cast off restraints, and go on boldly in sin. They may fear detection from mortals, but they have wandered so far from God, that the thought of his presence does not disturb them. They live ‘’ without God in the workl.”
^’ And there icasted his substance in riotous living.” Sin is expensive. And sinners use the bounties of providence to no better purpose than to gratify a depraved incliiuition. All the good things which God bestows upon them are wasted. He feeds and clothes them, that they may go and work in his vineyard; but the language of their hearts is: ^’ Who is the Almighty that we should serve him?” He calls them to engage in the christian warfare, but they go and join his enemies. Instead of laboring to build up, they are laboring to destroy the Redeemer’s kingdom. They are employed in the service of Satan, and at the same time riot on the bounties of God’s providence. Sinners also waste their advantages for securing eternal life. They are favored with a day of grace — a season for repentance — a precious opportunity to secure an interest in Christ, and to lay up a treasure in heaven. But they will not attend to the concerns of their souls. This precious season of probation is fast drawing to a close, and notwithstanding the kind and melting invitations, and solemn warnings which are addressed to them in the word of God, they persist in the road to death. All the labor and pains taken for their conversion and salvation, so far as they are concerned, are lost; nay, worse than lost, for all their abused privileges will seive as so many weights to sink them deeper and deeper in hell. They have lived so long — and yet nothing is done. They have wasted their privileges. They have heard so many sermons, and yet nothing is done. They have lived so many years, and have wasted them all, and thus they continue to waste the precious day of salvation. A price is put into their hands to get wisdom, but they have no heart to it.
And when he had spent all, there arose a mighty famine in that land, and he began to he in want. And he went and joined himself to a citizen of that country and he sent him into his field, to feed swine.
The prodigal was now in a wretched condition — had spent all — was in a land of famine — and began to be in want. But he had too much pride to be willing to return home to his father. He therefore went and joined himself to a citizen of that country, who, deeming him fit for nothing else, sent him into his fields to feed swine. This represents the condition of a sinner beginning to be awakened. He finds himself in a wretched condition. He is entirely destitute — has spent all — is awfully in debt to the justice of God — is in a land of famine — in a world that can give him no relief. He is now invited and entreated to return home to God, and cast himself on his mercy. But his proud heart revolts at such a proposal. He is too stubborn to confess his sin, and ask forgiveness. Nor can he bear the thought of engaging in the service of God. He prefers the service of Satan, the God of this world. Rather than break off his sins by righteousness, he will serve the vilest of masters, and submit to the meanest employments.
And he would fain have filled his belly with the husks which the swine did eat.
This represents the unsatisfying nature of all sinful pleasures. The sinner may think to find happiness in the enjoyment of the world, but he will not succeed. His soul is ever restless, and nothing in this world can satisfy iis boundless desires. He is never satisfied with ill.’ past; and the more he indulges his sinful inclinations, the stronger they become. It is just like feeding on husks to satisfy the cravings of hunger. The more the sinner attempts to satisfy himself with sinful gratifications, the more uneasy and miserable he becomes. He plunges himself deeper and deeper in misery at every step. And yet he cleaves to his sins, and would fain satisfy himself with sinful pleasures. But he will not succeed. O, sinner! how shall we convince you of your folly 1 Look at this wretched prodigal. Go to the field; see him among the noisy swine. See him feeding on husks, when in his father’s house, there is bread enough and to spare. See him famishing and just ready to perish with hunger. Go, sinner, and plead with him to return home to his father. Is he not beside himself? Pity him; for die he certainly must, unless prevailed on to return to his father’s house. Go, sinner, and tear from him his husks, and show him his folly. If, after all, you cannot persuade him to return to his father — if you must leave him to perish in the field — then, 0 sinner, if you will not be persuaded to drop your sins, and go home to God as a humble penitent, I must leave you to perish in your own corruptions; for let me tell you, tuou ART THE MAN. There is no other prodigal, but just such a sinner as thystdf.
And no man gave unto him!^
We may suppose that when the prodigal became anxious al)out his condition, he was surrounded by sinful companions, no one of whom would advise him to return to his f..ther. If he made known his distress, they would probnl)ly attempt to divert his attenlion, by offering him some sinful pleasure, which would only increase his torment. At all events, they would do nothing to relieve his wretchedness. And thus it fares with the sinner, when he begins to be alarmed at his awful condition. He is among sinners, who are ignorant of bis condition. Not one of them is a friend to his soul. Not one of them will point him to the Saviour, and urge him to return home to God. If he makes known his distress to his sinful companions, they will sometimes mock at bis sufferings, or attempt to divert his attention from the concerns of his soul.
“And no man gave unto him”
Nor is it in the power of any man to relieve an awakened conscience. No arm of flesh can help him. And after having looked around on all sides for help, he sometimes begins to think he has not a friend on earth. Thus friendless and hopeless, he is almost ready to sink in despair. He feels that he is lost..
•••»
Thus far we have followed the departing prodigal. Let us turn our attention
n. To the returning prodigal.
“And when he came to himself.
This was the turning point. We have here a beautiful representation of the change which takes place in the sinner, when his heart is renewed by divine grace. The expression implies that he had been beside himself, and that he had now come to his right mind. Who are the sinners that will not this day return home to God like the repenting prodigal 1 The Bible represents them all as madmen — ‘madness is in their hearts.” Such is the infatuation of every impenitent sinner, that he may with great propriety be said to be no SERMONS AND REMAINS
beside himself. Time will not permit me to enlarge on this point. But I will just inform the sinner, that if he does not this day return home to God, like the repenting prodigal, it will be because he prefers to run the tremendous risk of lying down in hell to all eternity. I would now appeal to the conscience of eveiy one who hears me, whether it is extravagant to say, that the person who is willing to run such a risk, is beside himself.
But to return. The sinner has now come to himself. He views his past conduct with astonishment, and with unfeigned sorrow. He turns his thoughts homeward.
“How many hired servants of my father have bread enough and to spare, and I perish with hunger.”
He is now sensible of his folly in departing from his father, and wishes to return. But he knows that he is unworthy to be received. He is ready to say, did ever such a sinner obtain mercy? Will not my father spurn me from his presence? Can I hope to obtain his forgiveness? Vile as I am, I am resolved to try.
“1 will arise, and go to my father, and will say unto him, father, 1 have sinned against heaven and before thee, and am no more worthy to be called thy son; 7nake me as one of thy hired servants.”
Never did a sinner adopt a better resolution. Let us examine its import. Every sinner is requested to attend and make the resohitions his own. ^’Father, I have sinned against heaven and before thee.” He had sinned against the God of heaven. It was this that grieved him. Not a word is said by way of excuse. He does not say: Father, I have come to make my apology for what I have done; I hope you will overlook my past conduct, and I will endeavor to do better
OF DR. NETTLETON. Ill
in future. He does not say: I have exposed myself to punishment. That was not the thing which lay Aviththe greatest weight on his mind; but the thought that he had sinned ogainst God. “Against thee, thee only have I sinned, and done this evil in thy sight.” What we have hitherto said of the prodigal since he came to himself, relates to the state of his heart. While he sat musing on his lost condition, all at once he came to himself. He began to see how stubborn he had been, and as his thoughts turned on his past conduct, his sins began to rise up to his view. He was almost overwhelmed at the sight. And while he sat mourning and weeping, the thought occurred to him that he had not confessed his sins as he ought. At the same time, he had different views respecting the presence of God. Hitherto he had been regardless of the divine presence. But now he realized that God was perfectly acquainted with all his sins. During his wanderings he little thought that the eye of God was constantly upon him, and that all his secret sins were set in the light of his countenance. But all this, to his shame and confusion of face, this broken-hearted sinner now begins to realize; and he resolves no longer to cover his sins, but to confess them without any reserve.
“And he arose and came to his father.’’^ But his father was not ignorant of what had taken place. He is represented as standing on an eminence where he could see to a great distance, and as anxiously awaiting the return of his son.
‘^ But while he was ijet a great way off, his father saw him, and had compassion.
The father was affected with what he saw. He said nothing, but ran. Mercy is swift. But what did he see? And why did he run? Yonder, at a distance you may see him. Come anxious sinners — come careless sinners, all assemble round, and behold this sight. Yonder is something worthy of your notice. Borne down with distress, he has long been a wretched wanderer from his father’s house — has squandered his substance — is worn down with hard labor in the service of the vilest of masters — has left all his sinful companions — is coming directly from the field, and from the mean employment of feeding swine — is famished, and just ready to perish with hunger, and has not a friend to help him. Borne down under a sense of his sins, he moves slowly along, while his father hastens to meet him. Ashamed and confounded you see him coming home, just as he is, in all his poverty and rags. In this situation, his father met him, fell on his neck and kissed him. What a meeting this! Is it possible? Yes; for it is the compassion of a God. Not a frown is seen on the father’s face — Not an angry word drops from his lips.
With what kind reception docs the poor broken-hearted sinner meet, who goes home to God just as he is. But a little while since you saw him arise to go to his father that he might make his acknowledgment. But befoie he has time to carry his resolution fully into effect, he is graciously received. But does he keep back his confession? Listen — what do you hear?” Father I have sinned against heaven and in t’ty sights and am no more worUiy to he called thy son,^^ But why this confession, since he is already received to favor? Because, a sense of pardon, so far from lessening.
tends only to increase the sorrow of the penitent. He esteems it a privilege to confess his sins. This confession of the prodigal is a striking example of genuine repentance. You will perceive that it was not prompted by a slavish fear of punishment; for his father had already kindly received him. Thus it is with every true penitent. If there were no future punishment, he would still confess his sins with godly sorrow. Though forgiven of God, he will feel that he can never forgive himself. When the yrodigal first adopted his resolution, he intended, after confessing his sins, to petition for a low place among his father’s hired servants. But before he had time to offer his petition, he was interrupted by his father.
“But the father said to his servants, bring forth the best robe and put it on himP
It will be recollected, that the prodigal son, had been long absent from home. He spent all his substance, and was reduced to poverty and rags. The moment he thought of returning home, he felt ashamed of himself. He could hardly endure the thought of appearing in the presence of his father, in such a mean and tattered dress. But it was in vain for him to attempt to procure a better garment, for he was poor, and had nothing to give in exchange. It was in vain for him to beg; for no man save unto him. Equally vain was it for him to wait, for the longer he tarried, the worse his condition became. 0, wretched sinner! He thinks of coming to God, but is ashamed to come as he is. But he must come just as he is, wretched and miserable, and poor, and blind, and naked, or he will never come at all.
The longer he labors to establish a righteousness of his own, the more wretched he becomes. The best robe — the robe of Christ’s righteousness, is aheady prepared. This is the very best robe that was ever wrought; and what is more, it exactly befits the sinner. Clad in this robe, the sinner stands complete in the righteousness of Christ.
“And put a ring on his hand.”
A token of friendship — a pledge fitly representing the unchanging, and never-ending love of God to the pardoned sinner.
^’ And shoes on his feet”
“Shod with the preparation of the gospel of peace.” Prepared to run in all the ways of holy obedience.
“And bring hither the fatted calf and kill it, and let Its eat and be merry.^^
The satisfaction found in religion, is here represented by a feast.
“For this my son was dead and is alive again; he was lost, and is found.”
His return was matter of astonishment. Had he actually come out from the grave, where he had long been buried and lost, it would not have been more surprising. The whole scene could not have been more interesting and joyful.
Christians, at such a season, have introduced to their society, those who before were the greatest strangers to them. Characters to human view the most unlikely, are often made the subjects of renewing grace.
And they began to be merry.
His sorrow is now turned into joy. Never before did he know what true happiness was. Thus was it with the sinners who had assembled around the Saviour when this parable was spoken. Thus was it when Philip preached in Samaria. ‘’ There was great joy in that city.” Thus is it in many places where God is now pouring out his Spirit and reviving his work. And thus it will be, wherever sinners are flocking to Christ. ‘^ Then shall the lame man leap as a hart, and the tongue of the dumb shall sing.” In a revival of religion you may see this parable all acted out.
“And they began to be merry.”
Here is the joy of the young convert. At this point I must stop; for the sinner can follow me no farther. Do sinners in this assembly wish to know the joy of this prodigal son? You will please to remember one word. If you lose that, I have lost my labor. One word, you will please to remember. If you lose that, you lose all. If you lose that, you lose your souls. Go ye and do likewise.