Luke 15:20

Luke 15:11-24 Luke 15:11-24 11. And he said, [514] A certain man had two sons: 12. And the younger of them said to his father, Father, give me the portion of property which falls to me. And he divided between them the property. 13. And not many days afterwards, [515] the younger son, having gathered all together, set out on a journey to a distant country, and there wasted his property by living extravagantly. 14. But when he had spent all, a sore famine arose in that country; and he began to be in want. 15. And he went and entered into the service of one of the inhabitants of that country; and he sent him into his field to feed swine. 16. And he was desirous to fill his belly with the husks on which the swine were feeding: and no man gave to him. [516] 17. And when he came to himself, he said, How many hirelings of my father have abundance of bread, [517] while I perish with hunger! 18. I will arise, and go to my father, [518] and will say to him, Father, I have sinned against heaven, and before thee, 19. And am no longer worthy to be called thy son: make me as one of thy hirelings. 20. And he arose, and came to his father. And 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. 21. And the son said to him, Father, I have sinned against heaven, and before thee, and am no longer worthy to be called thy son. 22. And the father said to his servants, Bring out the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23. And bring the fatted calf, and kill it; and let us feast, and be merry: 24. For this my son was dead, and is alive again; he was lost, and is found. [519] And they began to be merry. This parable is nothing else than a confirmation of the preceding doctrine. [520] In the first part is shown how readily God is disposed to pardon our sins, and in the second part (which we shall afterwards treat in the proper place) is shown the great malignity and obstinacy of those who murmur at his compassion. In the person of a young prodigal who, after having been reduced to the deepest poverty by luxury and extravagance, returns as a suppliant to his father, [521] to whom he had been disobedient and rebellious, Christ describes all sinners who, wearied of their folly, apply to the grace of God. To the kind father, [522] on the other hand, who not only pardons the crimes of his son, but of his own accord meets him when returning, he compares God, who is not satisfied with pardoning those who pray to him, but even advances to meet them with the compassion of a father. [523] Let us now examine the parable in detail. Luke 15:12 . And the younger of them said to his father. The parable opens by describing a mark of wicked arrogance in the youth, which appears in his being desirous to leave his father, and in thinking that he cannot be right without being permitted to indulge in debauchery, free from his father's control. There is also ingratitude in leaving the old man, [524] and not only withholding the performance of the duties which be owed to him, but crippling and diminishing the wealth of his house. [525] This is at length followed by wasteful luxury and wicked extravagance, by which he squanders all that he had. [526] After so many offenses he deserved to find his father implacable. [527] Under this image our Lord unquestionably depicts to us the boundless goodness and inestimable forbearance of God, that no crimes, however aggravated, may deter us from the hope of obtaining pardon, There would be some foundation for the analogy, if we were to say that this foolish and insolent youth resembles those persons who, enjoying at the hand of God a great abundance of good things, are moved by a blind and mad ambition to be separated from Him, that they may enjoy perfect freedom; as if it were not more desirable than all the kingdoms of the world to live under the fatherly care and government of God. But as I am afraid that this allusion may be thought overstrained, I shall satisfy myself with the literal meaning; not that I disapprove of the opinion, that under this figure is reproved the madness of those who imagine that it will be advantageous for them to have something of their own, and to be rich apart from the heavenly Father; but that I now confine myself within the limits of a Commentator. [528] Christ here describes what usually happens with young men, when they are carried away by their natural disposition. Destitute of sound judgment, and maddened by passion, they are ill fitted for governing themselves, and are not restrained by fear or shame. It is therefore impossible but that they shall abandon themselves to every thing to which their sinful inclination prompts them, and rush on in a disgraceful course, till they are involved in shameful poverty. He afterwards describes the punishment which, in the righteous judgment of God, generally overtakes spendthrifts and prodigals. After having wickedly squandered their means, they are left to pine in hunger, and not having known how to use in moderation an abundant supply of the best bread, they are reduced to eat acorns and husks. In short, they become the companions of swine, and are made to feel that they are unworthy to partake of human food; for it is swinish gluttony [529] to squander wickedly what was given for the support of life. [530] As to the ingenious exposition which some have brought forward, that it is the just punishment of wicked scorn, when those who have rejected delicious bread in the house of our heavenly Father are driven by hunger to eat husks, it is a true and useful doctrine; but in the meantime, we must bear in mind the difference that exists between allegories and the natural meaning. [531] And was desirous to fill his belly. This means that, in consequence of hunger, he no longer thought of his former luxuries, but greedily devoured husks; for of that kind of food he could not be in want, when he was giving it to the swine There is a well-known saying of Cyrus who, having for a long time suffered hunger during a flight, and having been slightly refreshed by eating coarse black bread, declared that he had never tasted savory bread till now; so the young man who is here mentioned was compelled by necessity to betake himself with appetite to husks The reason is added, because no man gave to him; for the copulative conjunction and (kai) must, in my opinion, signify because, [532] and what is here said does not refer to husks, which he had at hand, but I understand the meaning to be, that no man pitied his poverty; for prodigals who throw away the whole of their property are persons whom no man thinks himself bound to relieve, -- nay more, as they have been accustomed to squander every thing, men think that nothing ought to be given to them. [533] 17. And when he came to himself. Here is described to us the way in which God invites men to repentance. If of their own accord they were wise, and became submissive, he would draw them more gently; but as they never stoop to obedience, till they have been subdued by the rod, he chastises them severely. Accordingly, to this young man, whom abundance [534] rendered fierce and rebellious, hunger proved to be the best teacher. Instructed by this example, let us not imagine that God deals cruelly with us, if at any time he visits us with heavy afflictions; for in this manner those who were obstinate and intoxicated with mirth are taught by him to be obedient. In short, all the miseries which we endure are a profitable invitation to repentance. [535] But as we are slow, we scarcely ever regain a sound mind, unless when we are forced by extreme distress; for until we are pressed by difficulties on every hand, and shut up to despair, the flesh always indulges in gaiety, or at least recoils. Hence we infer, that there is no reason to wonder, if the Lord often uses violent and even repeated strokes, in order to subdue our obstinacy, and, as the proverb runs, applies hard wedges to hard knots. It must also be observed, that the hope of bettering his condition, if he returned to his father, gave this young man courage to repent; for no severity of punishment will soften our depravity, or make us displeased with our sins, till we perceive some advantage. As this young man, therefore, is induced by confidence in his father's kindness to seek reconciliation, so the beginning of our repentance must be an acknowledgment of the mercy of God to excite in us favorable hopes. 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, ( Psalm 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. 21. Father, I have sinned against heaven. Here is pointed out another branch of repentance, namely, such a conviction of sin as is accompanied by grief and shame. For he who is not grieved for having sinned, and whose offense is not placed before his eyes, will sooner attempt any thing than think of returning to the path of duty. Displeasure with sin must therefore go before repentance. And there is great emphasis in this expression, that the young man is said to have come to himself, as one whom the wanderings of wild desires had hurried away into forgetfulness of himself. And certainly so far astray are the impulses of the flesh, that any one who gives himself up to them may be said to have gone out of himself, and to have lost his senses. For this reason transgressors are commanded to return to the heart, [538] ( Isaiah 46:8 .) Next follows a confession, [539] not such a one as the Pope has contrived, but one by which the son appeases his offended father; for this humility is absolutely necessary in order to obtain forgiveness of sins. This mode of expression, I have sinned against heaven, and before thee, is of the same import as if he had said, that God was offended in the person of an earthly father. And certainly this is the dictate of nature, that every one who rebels against a father rises wickedly also against God, who has placed children in subjection to parents. 22. Bring out the best robe. Although in parables (as we have frequently observed) it would be idle to follow out every minute circumstance, yet it will be no violence to the literal meaning, if we say, that our heavenly Father not only pardons our sins in such a manner as to bury the remembrance of them, but even restores those gifts of which we had been deprived; as, on the other hand, by taking them from us, he chastises our ingratitude in order to make us feel ashamed at the reproach and disgrace of our nakedness. Footnotes: [514] "Il dit aussi;" -- "he said also." [515] "Et peu de iours apres;" -- "and a few days after." [516] "Et (ou, mais) personne ne luy donnoit;" -- "and (or, but) nobody gave to him." [517] "Combien y-a-il de mercenaires en la maison de mon pere, qui ont force pain;" -- "how many hirelings are there in my father's house, who have plenty of bread." [518] "Ie partiray d'icy, et m'en iray a mon pere;" -- "I will depart hence, and will go away to my father." [519] "Car mon fils que voyci estoit mort, et il est retourne a vie: il estoit perdu, mais il est retrouve;" -- "for this is my son who was dead, and he is returned to life; he was lost, but he is found again." [520] "De la doctrine que nous venons de voir;" -- "of the doctrine which we have just now seen." [521] "Retourne pour demander pardon a son pere;" -- "returns to ask pardon from his father." [522] "Aussi en la personne de ce bon pere il nous propose l'affection de Dieu;" -- "also in the person of this good father he holds out to us the affection of God." [523] "Mais les previent par sa bonte et misericorde paternelle;" -- "but anticipates them by his fatherly goodness and compassion." [524] "Delaissant le bon vieil hemme de pere;" -- "leaving the good old man his father." [525] "Mais aussi diminue le bien de la maison, et en emporte une bonne partie;" -- "but also diminishes the wealth of the house, and carries off a good part of it." [526] "Tout ce qu'il avoit eu du pere;" -- "all that he had got from his father." [527] "Il avoit bien merite de trouver puis apres un pere rigoreux, et qui teint son coeur contre luy iusqu'au bout;" -- "he had well deserved to find afterwards a father who was severe, and who kept his heart shut against him to the end." [528] "Pource que ie me tien maintenant dans mes limites, et ne veux point passer l'office d'expositeur;" -- "because I now keep myself within my limits, and do not wish to go beyond the duty of an expositor." [529] "C'est une gourmandise plustost convenable a des porceaux qu'a des hommes;" -- "it is a gluttony more suitable to swine than to men." [530] "Pour subvenir aux necessitez de ceste vie;" -- "to supply the necessities of this life." [531] "Mais cependant il faut tousiours aviser quelle difference il y a entre les allegories et le vray sens naturel d'un passage;" -- "but yet we must always consider what difference there is between allegories and the true natural meaning of a passage." [532] "Car selon mon avis ce mot et se doit resoudre en Car, ou Pource que;" -- "for in my opinion this word and must mean For, or Because." [533] "Il semble que ce qu'on leur donne soit autant de perdu;" -- "what is given to them appears to be as good as thrown away." [534] "L'aise et la trop grande abondance;" -- "ease and too great abundance." [535] "Ce sont autant d'avertissemens proufitables, par lequel Dieu nous convie a repentance;" -- "they are so many profitable warnings, by which God invites us to repentance." [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." [538] "A ceste cause en l'Escriture Dieu commande aux transgresseurs de retourner a leur coeur;" -- "For this reason, in Scripture God commands transgressors to return to their heart." In the authorized version the passage runs thus: Bring it again to mind, O ye transgressors. -- Ed. [539] "Apres la cognoissance du peche s'ensuit aussi la confession;" -- "after the knowledge of sin there follows also confession."

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 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. When he was yet a great way off — Tantum velis et Deus tibi praeoccurret, You may be so will and God will run to you, saith a Father. The prodigal was but conceiving a purpose to return, and God met him, Isaiah 65:24 . And kissed him — One would have thought he should have kicked him, or have killed him rather, but God is Pater miserationum, father of mercy, he is all heart. The prodigal came, the father ran; God is slow to anger, swift to show mercy.

See Poole on " Luke 15:18 "

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 .

Having viewed the prodigal in his abject state of misery, we are next to consider his recovery from it. This begins by his coming to himself. That is a turning point in the sinner's conversion. The Lord opens his eyes, and convinces him of sin; then he views himself and every object, in a different light from what he did before. Thus the convinced sinner perceives that the meanest servant of God is happier than he is. To look unto God as a Father, and our Father, will be of great use in our repentance and return to him. The prodigal arose, nor stopped till he reached his home. Thus the repenting sinner resolutely quits the bondage of Satan and his lusts, and returns to God by prayer, notwithstanding fears and discouragements. The Lord meets him with unexpected tokens of his forgiving love. Again; the reception of the humbled sinner is like that of the prodigal. He is clothed in the robe of the Redeemer's righteousness, made partaker of the Spirit of adoption, prepared by peace of conscience and gospel grace to walk in the ways of holiness, and feasted with Divine consolations. Principles of grace and holiness are wrought in him, to do, as well as to will.

20. a great way off—Oh yes, when but the face is turned homeward, though as yet far, far away, our Father recognizes His own child in us, and bounds to meet us—not saying, Let him come to Me and sue for pardon first, but Himself taking the first step. fell on his neck and kissed him—What! In all his filth? Yes. In all his rags? Yes. In all his haggard, shattered wretchedness? Yes. "Our Father who art in heaven," is this Thy portraiture? It is even so (Jer 31:20). And because it is so, I wonder not that such incomparable teaching hath made the world new.

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.