mh_parser/vol_split/42 - Luke/Chapter 15.xml

<div2 id="Luke.xvi" n="xvi" next="Luke.xvii" prev="Luke.xv" progress="59.76%" title="Chapter XV">
<h2 id="Luke.xvi-p0.1">L U K E.</h2>
<h3 id="Luke.xvi-p0.2">CHAP. XV.</h3>
<p class="intro" id="Luke.xvi-p1">Evil manners, we say, beget good laws; so, in this
chapter, the murmuring of the scribes and Pharisees at the grace of
Christ, and the favour he showed to publicans and sinners, gave
occasion for a more full discovery of that grace than perhaps
otherwise we should have had in these three parables which we have
in this chapter, the scope of all of which is the same, to show,
not only what God had said and sworn in the Old Testament, that he
had no pleasure in the death and ruin of sinners, but that he had
great pleasure in their return and repentance, and rejoices in the
gracious entertainment he gives them thereupon. Here is, I. The
offence which the Pharisees took at Christ for conversing with
heathen men and publicans, and preaching his gospel to them,
<scripRef id="Luke.xvi-p1.1" osisRef="Bible:Luke.15.1-Luke.15.2" parsed="|Luke|15|1|15|2" passage="Lu 15:1,2">ver. 1, 2</scripRef>. II. His
justifying himself in it, by the design and proper tendency of it,
which with many had been the effect of it, and that was, the
bringing of them to repent and reform their lives, than which there
could not be a more pleasing and acceptable service done to God,
which he shows in the parables, 1. Of the lost sheep that was
brought home with joy, <scripRef id="Luke.xvi-p1.2" osisRef="Bible:Luke.15.4-Luke.15.7" parsed="|Luke|15|4|15|7" passage="Lu 15:4-7">ver.
4-7</scripRef>. 2. Of the lost silver that was found with joy,
<scripRef id="Luke.xvi-p1.3" osisRef="Bible:Luke.15.8-Luke.15.10" parsed="|Luke|15|8|15|10" passage="Lu 15:8-10">ver. 8-10</scripRef>. 3. Of the lost
son that had been a prodigal, but returned to his father's house,
and was received with great joy, though his elder brother, like
these scribes and Pharisees, was offended at it, <scripRef id="Luke.xvi-p1.4" osisRef="Bible:Luke.15.11-Luke.15.32" parsed="|Luke|15|11|15|32" passage="Lu 15:11-32">ver. 11-32</scripRef>.</p>
<scripCom id="Luke.xvi-p1.5" osisRef="Bible:Luke.15" parsed="|Luke|15|0|0|0" passage="Lu 15" type="Commentary"/>
<scripCom id="Luke.xvi-p1.6" osisRef="Bible:Luke.15.1-Luke.15.10" parsed="|Luke|15|1|15|10" passage="Lu 15:1-10" type="Commentary"/><div class="Commentary" id="Bible:Luke.15.1-Luke.15.10">
<h4 id="Luke.xvi-p1.7">The Lost Sheep and Piece of
Silver.</h4>
<p class="passage" id="Luke.xvi-p2">1 Then drew near unto him all the publicans and
sinners for to hear him.   2 And the Pharisees and scribes
murmured, saying, This man receiveth sinners, and eateth with them.
  3 And he spake this parable unto them, saying,   4 What
man of you, having a hundred sheep, if he lose one of them, doth
not leave the ninety and nine in the wilderness, and go after that
which is lost, until he find it?   5 And when he hath found
<i>it,</i> he layeth <i>it</i> on his shoulders, rejoicing.  
6 And when he cometh home, he calleth together <i>his</i> friends
and neighbours, saying unto them, Rejoice with me; for I have found
my sheep which was lost.   7 I say unto you, that likewise joy
shall be in heaven over one sinner that repenteth, more than over
ninety and nine just persons, which need no repentance.   8
Either what woman having ten pieces of silver, if she lose one
piece, doth not light a candle, and sweep the house, and seek
diligently till she find <i>it?</i>   9 And when she hath
found <i>it,</i> she calleth <i>her</i> friends and <i>her</i>
neighbours together, saying, Rejoice with me; for I have found the
piece which I had lost.   10 Likewise, I say unto you, there
is joy in the presence of the angels of God over one sinner that
repenteth.</p>
<p class="indent" id="Luke.xvi-p3">Here is, I. The diligent attendance of the
publicans and sinners upon Christ's ministry. <i>Great
multitudes</i> of Jews <i>went with him</i> (<scripRef id="Luke.xvi-p3.1" osisRef="Bible:Luke.14.25" parsed="|Luke|14|25|0|0" passage="Lu 14:25"><i>ch.</i> xiv. 25</scripRef>), with such an assurance
of admission into the kingdom of God that he found it requisite to
say that to them which would shake their vain hopes. Here
multitudes of <i>publicans</i> and <i>sinners</i> drew near to him,
with a humble modest fear of being <i>rejected</i> by him, and to
them he found it requisite to give encouragement, especially
because there were some haughty supercilious people that frowned
upon them. The <i>publicans,</i> who collected the tribute paid to
the <i>Romans,</i> were perhaps some of them <i>bad men,</i> but
they were all industriously put into an <i>ill name,</i> because of
the prejudices of the Jewish nation against their office. They are
sometimes ranked with <i>harlots</i> (<scripRef id="Luke.xvi-p3.2" osisRef="Bible:Matt.21.32" parsed="|Matt|21|32|0|0" passage="Mt 21:32">Matt. xxi. 32</scripRef>); here and elsewhere with
<i>sinners,</i> such as were openly vicious, that traded with
<i>harlots,</i> known rakes. Some think that the <i>sinners</i>
here meant were <i>heathen,</i> and that Christ was now on the
other side Jordan, or in <i>Galilee of the Gentiles.</i> These
<i>drew near,</i> when perhaps the multitude of the Jews that had
followed him had (upon his discourse in the close of the foregoing
chapter) <i>dropped off;</i> thus afterwards the Gentiles took
their turn in hearing the apostles, when the Jews had rejected
them. <i>They drew near to him,</i> being afraid of drawing nearer
than just to come within <i>hearing.</i> They drew near to him,
not, as some did, to solicit for cures, but to hear his excellent
doctrine. Note, in all our approaches to Christ we must have this
in our eye, to <i>hear him;</i> to hear the instructions he gives
us, and his answers to our prayers.</p>
<p class="indent" id="Luke.xvi-p4">II. The offence which the <i>scribes</i>
and <i>Pharisees</i> took at this. They <i>murmured,</i> and turned
it to the reproach of our Lord Jesus: <i>This man receiveth
sinners, and eateth with them,</i> <scripRef id="Luke.xvi-p4.1" osisRef="Bible:Luke.15.2" parsed="|Luke|15|2|0|0" passage="Lu 15:2"><i>v.</i> 2</scripRef>. 1. They were angry that
<i>publicans</i> and <i>heathens</i> had the means of grace allowed
them, were called to repent, and encouraged to hope for pardon upon
repentance; for they looked upon their case as <i>desperate,</i>
and thought that none but Jews had the privilege of repenting and
being pardoned, though the prophets preached repentance to the
nations, and Daniel particularly to Nebuchadnezzar. 2. They thought
it a disparagement to Christ, and inconsistent with the dignity of
his character, to make himself familiar with such sort of people,
to <i>admit</i> them into his company and to <i>eat with them.</i>
They could not, for shame, condemn him for <i>preaching to
them,</i> though that was the thing they were most enraged at; and
therefore they reproached him for <i>eating with them,</i> which
was more expressly contrary to the tradition of the elders. Censure
will fall, not only upon the most innocent and the most excellent
<i>persons,</i> but upon the most innocent and most excellent
<i>actions,</i> and we must not think it strange.</p>
<p class="indent" id="Luke.xvi-p5">III. Christ's justifying himself in it, by
showing that the worse these people were, to whom he preached, the
more glory would redound to God, and the more joy there would be in
heaven, if by his preaching they were brought to repentance. It
would be a more pleasing sight in heaven to see Gentiles brought to
the worship of the true God than to see Jews go on in it, and to
see publicans and sinners live an orderly sort of life than to see
<i>scribes</i> and <i>Pharisees</i> go on in living such a life.
This he here illustrates by two parables, the explication of both
of which is the same.</p>
<p class="indent" id="Luke.xvi-p6">1. The parable of the <i>lost sheep.</i>
Something like it we had in <scripRef id="Luke.xvi-p6.1" osisRef="Bible:Matt.18.12" parsed="|Matt|18|12|0|0" passage="Mt 18:12">Matt.
xviii. 12</scripRef>. There it was designed to show the care God
takes for the preservation of saints, as a reason why we should not
offend them; here it is designed to show the pleasure God takes in
the conversion of sinners, as a reason why we should rejoice in it.
We have here,</p>
<p class="indent" id="Luke.xvi-p7">(1.) The case of a sinner that goes on in
sinful ways. He is like a <i>lost sheep,</i> a sheep <i>gone
astray;</i> he is <i>lost</i> to God, who has not the honour and
service he should have from him; <i>lost</i> to the flock, which
has not communion with him; <i>lost</i> to himself: he knows not
where he is, wanders endlessly, is continually exposed to the
beasts of prey, subject to frights and terrors, from under the
shepherd's care, and wanting the green pastures; and he cannot of
himself find the way back to the fold.</p>
<p class="indent" id="Luke.xvi-p8">(2.) The care the God of heaven takes of
poor wandering sinners. He <i>continues</i> his care of the sheep
that did not go astray; they are <i>safe in the wilderness.</i> But
there is a particular care to be taken of this lost sheep; and
though he has a hundred sheep, a considerable flock, yet he will
not <i>lose</i> that <i>one,</i> but he goes after it, and shows
abundance of care, [1.] In <i>finding it out.</i> He follows it,
enquiring after it, and looking about for it, until he <i>finds</i>
it. God follows backsliding sinners with the calls of his word and
the strivings of his Spirit, until at length they are wrought upon
to think of returning. [2.] In <i>bringing it home.</i> Though he
finds it <i>weary,</i> and perhaps <i>worried</i> and worn away
with its wanderings, and not able to bear being driven home, yet he
does not leave it to perish, and say, It is not wroth carrying
home; but <i>lays it on his shoulders,</i> and, with a great deal
of tenderness and labour, brings it to the fold. This is very
applicable to the great work of our redemption. Mankind were gone
astray, <scripRef id="Luke.xvi-p8.1" osisRef="Bible:Isa.53.6" parsed="|Isa|53|6|0|0" passage="Isa 53:6">Isa. liii. 6</scripRef>. The
value of the whole race to God was not so much as that of one sheep
to him that had a hundred; what loss would it have been to God if
they had all been left to perish? There is a world of holy angels
that are as the ninety-nine sheep, a noble flock; yet God sends his
Son to <i>seek and save that which was lost,</i> <scripRef id="Luke.xvi-p8.2" osisRef="Bible:Luke.19.10" parsed="|Luke|19|10|0|0" passage="Lu 19:10"><i>ch.</i> xix. 10</scripRef>. Christ is said to
<i>gather the lambs in his arms,</i> and carry <i>them in his
bosom,</i> denoting his pity and tenderness towards poor sinners;
here he is said to bear them <i>upon his shoulders,</i> denoting
the power wherewith he supports and bears them up; those can never
perish whom he carries upon his shoulders.</p>
<p class="indent" id="Luke.xvi-p9">(3.) The pleasure that God takes in
repenting returning sinners. He <i>lays it on his shoulders
rejoicing</i> that he has not lost his labour in seeking; and the
joy is the greater because he began to be out of hope of finding
it; and he <i>calls his friends and neighbours,</i> the shepherds
that keep their flocks about him, <i>saying, Rejoice with me.</i>
Perhaps among the pastoral songs which the shepherds used to sing
there was one for such an occasion as this, of which these words
might be the burden, <i>Rejoice with me, for I have found my sheep
which was lost;</i> whereas they never sung, <i>Rejoice with me,
for I have lost none.</i> Observe, he calls it <i>his sheep,</i>
though a <i>stray,</i> a wandering sheep. He has a right to it
(<i>all souls are mine</i>), and he will claim his own, and recover
his right; therefore he looks after it himself: <i>I have found
it;</i> he did not send a servant, but his own Son, the great and
good Shepherd, who will find what he seeks, and will be found of
those that seek him not.</p>
<p class="indent" id="Luke.xvi-p10">2. The parable of the <i>lost piece of
silver.</i> (1.) The <i>loser</i> is here supposed to be <i>a
woman,</i> who will more passionately grieve for her loss, and
rejoice in finding what she had lost, than perhaps a man would do,
and therefore it the better serves the purpose of the parable. She
has <i>ten pieces of silver,</i> and out of them loses only one.
Let this keep up in us high thoughts of the divine goodness,
notwithstanding the sinfulness and misery of the world of mankind,
that there are nine to one, nay, in the foregoing parable there are
ninety-nine to one, of God's creation, that retain their integrity,
in whom God <i>is</i> praised, and never <i>was</i> dishonoured. O
the numberless beings, for aught we know numberless worlds of
beings, that never were lost, nor stepped aside from the laws and
ends of their creation! (2.) That which is lost is a piece of
silver, <b><i>drachmen</i></b>—<i>the fourth part of a shekel.</i>
The soul is <i>silver,</i> of intrinsic worth and value; not base
metal, as iron or lead, but <i>silver,</i> the mines of which are
<i>royal mines.</i> The Hebrew word for <i>silver</i> is taken from
the <i>desirableness</i> of it. It is <i>silver coin,</i> for so
the <i>drachma</i> was; it is stamped with God's <i>image and
superscription,</i> and therefore must be <i>rendered to him.</i>
Yet it is comparatively but of small value; it was but seven pence
half-penny; intimating that if sinful men be left to perish God
would be no loser. This silver was lost <i>in the dirt;</i> a soul
plunged in the world, and overwhelmed with the love of it and care
about it, is like a piece of money in the dirt; any one would say,
It is a thousand pities that it should <i>lie there.</i> (3.) Here
is a great deal of care and pains taken in quest of it. The woman
<i>lights a candle,</i> to look behind the door, under the table,
and in every corner of the house, <i>sweeps the house,</i> and
<i>seeks diligently till she finds it.</i> This represents the
various means and methods God makes use of to bring lost souls home
to himself: he has <i>lighted the candle</i> of the gospel, not to
show himself the way to us, but to show us the way to him, to
discover us to ourselves; he has <i>swept the house</i> by the
convictions of the word; he <i>seeks diligently,</i> his heart is
upon it, to bring lost souls to himself. (4.) Here is a great deal
of joy for the finding of it: <i>Rejoice with me, for I have found
the piece which I had lost,</i> <scripRef id="Luke.xvi-p10.1" osisRef="Bible:Luke.15.9" parsed="|Luke|15|9|0|0" passage="Lu 15:9"><i>v.</i> 9</scripRef>. Those that rejoice desire that
others should rejoice with them; those that are merry would have
others merry with them. She was glad that she had found the piece
of money, though she should spend it in entertaining those whom she
called to <i>make merry with her.</i> The pleasing surprise of
finding it put her, for the present, into a kind of transport,
<b><i>heureka, heureka</i></b>—<i>I have found, I have found,</i>
is the language of joy.</p>
<p class="indent" id="Luke.xvi-p11">3. The explication of these two parables is
to the same purport (<scripRef id="Luke.xvi-p11.1" osisRef="Bible:Luke.15.7 Bible:Luke.15.10" parsed="|Luke|15|7|0|0;|Luke|15|10|0|0" passage="Lu 15:7,10"><i>v.</i> 7,
10</scripRef>): <i>There is joy in heaven, joy in the presence of
the angels of God, over one sinner that repenteth,</i> as those
publicans and sinners did, some of them at least (and, if but
<i>one of them</i> did repent, Christ would reckon it worth his
while), more than <i>over</i> a great number of <i>just persons,
who need no repentance.</i> Observe,</p>
<p class="indent" id="Luke.xvi-p12">(1.) The <i>repentance</i> and
<i>conversion of sinners</i> on earth are <i>matter of joy</i> and
rejoicing <i>in heaven.</i> It is possible that the greatest
sinners may be brought to repentance. While there is life there is
hope, and the worst are not to be despaired of; and the worst of
sinners, if they repent and turn, shall find mercy. Yet this is not
all, [1.] God will <i>delight</i> to show them mercy, will reckon
their conversion a return for all the expense he has been at upon
them. There is always <i>joy in heaven.</i> God <i>rejoiceth in all
his works,</i> but particularly in the works of his grace. He
rejoiceth to do good to penitent sinners, with his <i>whole
heart</i> and his <i>whole soul.</i> He rejoiceth not only in the
conversion of churches and nations, but even over <i>one sinner
that repenteth,</i> though but <i>one.</i> [2.] The good angels
will be glad that mercy is shown them, so far are they from
repining at it, though those of their nature that sinned be left to
perish, and no mercy shown to them; though those sinners that
repent, that are so mean, and have been so vile, are, upon their
repentance, to be taken into communion with them, and shortly to be
made like them, and equal to them. The conversion of sinners is the
joy of angels, and they gladly become ministering spirits to them
for their good, upon their conversion. The redemption of mankind
was matter of joy in the presence of the angels; for they sung,
<i>Glory to God in the highest,</i> <scripRef id="Luke.xvi-p12.1" osisRef="Bible:Luke.2.14" parsed="|Luke|2|14|0|0" passage="Lu 2:14"><i>ch.</i> ii. 14</scripRef>.</p>
<p class="indent" id="Luke.xvi-p13">(2.) There is more joy over <i>one sinner
that repenteth,</i> and turneth to be religious from a course of
life that had been notoriously vile and vicious, than there is
<i>over ninety-nine just persons, who need no repentance.</i> [1.]
More joy for the redemption and salvation of fallen man than for
the preservation and confirmation of the angels that stand, and did
indeed need no repentance. [2.] More joy for the conversion of the
sinners of the Gentiles, and of those publicans that now heard
Christ preach, than for all the praises and devotions, and all the
<i>God I thank thee,</i> of the Pharisees, and the other
self-justifying Jews, who though that they <i>needed no
repentance,</i> and that therefore God should abundantly rejoice in
them, and <i>make his boast</i> of them, as those that were most
<i>his honour;</i> but Christ tells them that it was quite
otherwise, that God was more praised <i>in,</i> and pleased
<i>with,</i> the penitent broken heart of one of those despised,
envied sinners, than all the long prayers which the scribes and
Pharisees made, who could not see any thing amiss in themselves.
Nay, [3.] More joy for the conversion of one such great sinner,
such a Pharisee as Paul had been in his time, than for the regular
conversion of one that had always conducted himself decently and
well, and comparatively <i>needs no repentance,</i> needs not such
a universal change of the life as those great sinners need. Not but
that it is best not to go astray; but the grace of God, both in the
power and the pity of that grace, is more manifested in the
<i>reducing</i> of great sinners than in the <i>conducting</i> of
those that never went astray. And many times those that have been
great sinners before their conversion prove more eminently and
zealously good after, of which Paul is an instance, and therefore
in him God was greatly <i>glorified,</i> <scripRef id="Luke.xvi-p13.1" osisRef="Bible:Gal.1.24" parsed="|Gal|1|24|0|0" passage="Ga 1:24">Gal. i. 24</scripRef>. They to whom much is forgiven will
love much. It is spoken after the manner of men. We are moved with
a more sensible joy for the recovery of what we had lost than for
the continuance of what we had always enjoyed, for health <i>out
of</i> sickness than for health <i>without</i> sickness. It is as
<i>life from the dead.</i> A constant course of religion may in
itself be more valuable, and yet a sudden return from an evil
course and way of sin may yield a more surprising pleasure. Now if
there is such <i>joy in heaven,</i> for the conversion of sinners,
then the Pharisees were very much strangers to a heavenly spirit,
who did all they could to hinder it and were grieved at it, and who
were exasperated at Christ when he was doing a piece of work that
was of all others most grateful to Heaven.</p>
</div><scripCom id="Luke.xvi-p13.2" osisRef="Bible:Luke.15.11-Luke.15.32" parsed="|Luke|15|11|15|32" passage="Lu 15:11-32" type="Commentary"/><div class="Commentary" id="Bible:Luke.15.11-Luke.15.32">
<h4 id="Luke.xvi-p13.3">The Prodigal Son.</h4>
<p class="passage" id="Luke.xvi-p14">11 And he said, A certain man had two sons:
  12 And the younger of them said to <i>his</i> father,
Father, give me the portion of goods that falleth <i>to me.</i> And
he divided unto them <i>his</i> 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 <i>it</i> on him;
and put a ring on his hand, and shoes on <i>his</i> feet:   23
And bring hither the fatted calf, and kill <i>it;</i> 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 <i>his</i> 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.</p>
<p class="indent" id="Luke.xvi-p15">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,</p>
<p class="indent" id="Luke.xvi-p16">I. The parable represents God as a
<i>common Father</i> to all mankind, to the whole family of Adam.
We are all his <i>offspring,</i> have all <i>one Father,</i> and
<i>one God created us,</i> <scripRef id="Luke.xvi-p16.1" osisRef="Bible:Mal.2.10" parsed="|Mal|2|10|0|0" passage="Mal 2:10">Mal. ii.
10</scripRef>. <i>From him</i> we <i>had</i> our being, <i>in
him</i> we still <i>have it,</i> and from him we receive our
<i>maintenance.</i> He is <i>our Father,</i> for he has the
<i>educating</i> and <i>portioning</i> of us, and will <i>put us
in</i> his testament, or <i>leave us out,</i> 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, <i>not of the Jews only, but of the
Gentiles,</i> (<scripRef id="Luke.xvi-p16.2" osisRef="Bible:Rom.3.29" parsed="|Rom|3|29|0|0" passage="Ro 3:29">Rom. iii.
29</scripRef>): the <i>same Lord over all, that is rich in mercy to
all that call upon him.</i></p>
<p class="indent" id="Luke.xvi-p17">II. It represents the children of men as of
<i>different</i> characters, though all related to God as their
common Father. He had <i>two sons,</i> one of them a solid grave
youth, <i>reserved</i> and <i>austere,</i> sober himself, but not
at all <i>good-humoured</i> to those about him; such a one would
adhere to his education, and not be easily drawn from it; but the
other <i>volatile</i> and <i>mercurial,</i> 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 <i>preach
repentance.</i> 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.</p>
<p class="indent" id="Luke.xvi-p18">The <i>younger son</i> 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,</p>
<p class="indent" id="Luke.xvi-p19">1. His <i>riot</i> and <i>ramble</i> when
he was a prodigal, and the extravagances and miseries he fell into.
We are told,</p>
<p class="indent" id="Luke.xvi-p20">(1.) What his request to his father was
(<scripRef id="Luke.xvi-p20.1" osisRef="Bible:Luke.15.12" parsed="|Luke|15|12|0|0" passage="Lu 15:12"><i>v.</i> 12</scripRef>): <i>He said
to his father,</i> proudly and pertly enough, "<i>Father, give
me</i>"—he might have put a little more in his mouth, and have
said, <i>Pray give me,</i> or, <i>Sir, if you please, give me,</i>
but he makes an imperious demand—"<i>give me the portion of goods
that falleth to me;</i> not so much as you <i>think fit</i> to
allot to me, but that which falls to me as <i>my due.</i>" Note, It
is bad, and the beginning of worse, when men look upon God's gifts
as debts. "<i>Give me the portion,</i> all <i>my child's part,</i>
that falls to me;" not, "<i>Try me with a little,</i> and see how I
can manage that, and accordingly trust me with more;" but, "<i>Give
it me all</i> at present in possession, and I will never expect any
thing in <i>reversion,</i> any thing <i>hereafter.</i>" Note, The
great folly of sinners, and that which ruins them, is being content
to have <i>their portion in hand,</i> now in this lifetime to
<i>receive their good things.</i> 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 <i>weary</i> of his <i>father's government,</i> 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 <i>liberty to sin</i> 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 <i>God's government;</i> they will themselves <i>be as
gods,</i> knowing no other <i>good and evil</i> than what
themselves please. [2.] He was willing to get <i>from under his
father's eye,</i> 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 <i>father's
management.</i> He would have his <i>portion of goods</i> 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 <i>proud of
himself,</i> and had a <i>great conceit of his own sufficiency.</i>
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 <i>pride</i> than by any
one lust whatsoever. Our first parents ruined themselves and all
theirs by a foolish ambition to be <i>independent,</i> and not to
be beholden even to God himself; and this is at the bottom of
sinners' persisting in their sin—they will be <i>for
themselves.</i></p>
<p class="indent" id="Luke.xvi-p21">(2.) How kind his father was to him: <i>He
divided unto them his living.</i> He computed what he had to
dispose of between his sons, and gave the younger son <i>his
share,</i> and offered the elder his, which ought to be a <i>double
portion;</i> 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 (<scripRef id="Luke.xvi-p21.1" osisRef="Bible:Luke.15.31" parsed="|Luke|15|31|0|0" passage="Lu 15:31"><i>v.</i> 31</scripRef>): <i>All that I have is
thine.</i> 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 <i>now see his
father's kindness,</i> 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 <i>his own folly,</i>
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 <i>life, and breath, and all things,</i> even to
the evil and unthankful, <b><i>dieilen autois ton
bion</i></b>—<i>He divided to them life.</i> God's giving us life
is putting us in a capacity to serve and glorify him.</p>
<p class="indent" id="Luke.xvi-p22">(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: <i>not many days after,</i> <scripRef id="Luke.xvi-p22.1" osisRef="Bible:Luke.15.13" parsed="|Luke|15|13|0|0" passage="Lu 15:13"><i>v.</i> 13</scripRef>. 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 <i>be gone</i>
presently, and, in order to that, he <i>gathered all together.</i>
Sinners, that go astray from God, <i>venture their all.</i></p>
<p class="indent" id="Luke.xvi-p23">Now the condition of the prodigal in this
ramble of his represents to us a <i>sinful state,</i> that
<i>miserable</i> state into which man is <i>fallen.</i></p>
<p class="indent" id="Luke.xvi-p24">[1.] A sinful state is a state of
<i>departure</i> and <i>distance</i> from God. <i>First,</i> It is
the <i>sinfulness</i> of sin that it is an apostasy from God. He
<i>took his journey</i> from his father's house. Sinners are fled
from God; they <i>go a whoring from him;</i> 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, <i>Depart.</i> They get as far off him as they can. The world
is the <i>far country</i> in which they take up their residence,
and are as at home; and in the service and enjoyment of it they
spend their all. <i>Secondly.</i> 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 <i>afar off</i> from God?</p>
<p class="indent" id="Luke.xvi-p25">[2.] A sinful state is a <i>spending</i>
state: There he <i>wasted his substance with riotous living</i>
(<scripRef id="Luke.xvi-p25.1" osisRef="Bible:Luke.15.13" parsed="|Luke|15|13|0|0" passage="Lu 15:13"><i>v.</i> 13</scripRef>), devoured it
<i>with harlots</i> (<scripRef id="Luke.xvi-p25.2" osisRef="Bible:Luke.15.30" parsed="|Luke|15|30|0|0" passage="Lu 15:30"><i>v.</i>
30</scripRef>), and in a little time <i>he had spent all,</i>
<scripRef id="Luke.xvi-p25.3" osisRef="Bible:Luke.15.14" parsed="|Luke|15|14|0|0" passage="Lu 15:14"><i>v.</i> 14</scripRef>. 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 <i>live riotously
waste</i> 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 <i>waste</i> 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, <i>wastes its
substance,</i> and <i>lives riotously. One sinner destroys much
good,</i> <scripRef id="Luke.xvi-p25.4" osisRef="Bible:Eccl.9.18" parsed="|Eccl|9|18|0|0" passage="Ec 9:18">Eccl. ix. 18</scripRef>. The
good he destroys is valuable, and it is none of his own; they are
his <i>Lord's goods</i> that he <i>wastes,</i> which must be
accounted for.</p>
<p class="indent" id="Luke.xvi-p26">[3.] A sinful state is a <i>wanting</i>
state: <i>When he had spent all</i> upon his harlots, they left
him, to seek such another prey; and <i>there arose a mighty famine
in that land,</i> every thing was scarce and dear, and he <i>began
to be in want,</i> <scripRef id="Luke.xvi-p26.1" osisRef="Bible:Luke.15.14" parsed="|Luke|15|14|0|0" passage="Lu 15:14"><i>v.</i>
14</scripRef>. Note, Wilful waste brings woeful want. Riotous
living in time, perhaps in a little time, brings men to a <i>morsel
of bread,</i> especially when <i>bad times</i> hasten on the
consequences of <i>bad husbandry,</i> which good husbandry would
have <i>provided for.</i> This represents the misery of
<i>sinners,</i> who have thrown away <i>their own mercies,</i> the
favour of God, their interest in Christ, the strivings of the
Spirit, and admonitions of conscience; these they <i>gave away</i>
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
<i>famine reigns,</i> a <i>mighty famine;</i> for the <i>heaven is
as brass</i> (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
<i>earth is as iron</i> (the sinner's heart, that should bring
forth good things, is dry and barren, and has no good in it).
Sinners are <i>wretchedly</i> and <i>miserably poor,</i> and, what
aggravates it, they brought themselves into that condition, and
keep themselves in it by refusing the supplies offered.</p>
<p class="indent" id="Luke.xvi-p27">[4.] A sinful state is <i>a vile servile
state.</i> When this young man's riot had brought him to want his
want brought him to servitude. <i>He went, and joined himself to a
citizen of that country,</i> <scripRef id="Luke.xvi-p27.1" osisRef="Bible:Luke.15.15" parsed="|Luke|15|15|0|0" passage="Lu 15:15"><i>v.</i>
15</scripRef>. The same wicked life that before was represented by
<i>riotous living</i> is here represented by <i>servile living;</i>
for sinners are perfect slaves. The devil is the <i>citizen of that
country;</i> for he is both in city and country. Sinners <i>join
themselves</i> to him, hire themselves into his service, to do
<i>his work,</i> to be at <i>his beck,</i> and to depend upon him
for maintenance and a portion. They that commit sin are the
<i>servants of sin,</i> <scripRef id="Luke.xvi-p27.2" osisRef="Bible:John.8.34" parsed="|John|8|34|0|0" passage="Joh 8:34">John viii.
34</scripRef>. 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 <i>sent him into the fields,</i> not to feed
sheep (there had been some credit in that employment; Jacob, and
Moses, and David, kept sheep), but to <i>feed swine.</i> The
business of the devil's servants is to <i>make provision for the
flesh, to fulfil the lusts thereof,</i> and that is no better than
feeding greedy, dirty, noisy swine; and how can rational immortal
souls more disgrace themselves?</p>
<p class="indent" id="Luke.xvi-p28">[5.] A sinful state is a state of
<i>perpetual dissatisfaction.</i> When the prodigal began to be in
want, he thought to help himself by <i>going to service;</i> and he
must be content with the provision which not the house, but the
field, afforded; but it is poor provision: <i>He would fain have
filled his belly,</i> satisfied his hunger, and nourished his body,
<i>with the husks which the swine did eat,</i> <scripRef id="Luke.xvi-p28.1" osisRef="Bible:Luke.15.16" parsed="|Luke|15|16|0|0" passage="Lu 15:16"><i>v.</i> 16</scripRef>. A fine pass my young master had
brought himself to, to be fellow-commoner with the swine! Note,
That which sinners, when they <i>depart from God,</i> promise
themselves <i>satisfaction in,</i> will certainly disappoint them;
they are <i>labouring for that which satisfieth not,</i> <scripRef id="Luke.xvi-p28.2" osisRef="Bible:Isa.55.2" parsed="|Isa|55|2|0|0" passage="Isa 55:2">Isa. lv. 2</scripRef>. That which is the
<i>stumbling-block of their iniquity</i> will never <i>satisfy
their souls, nor fill their bowels,</i> <scripRef id="Luke.xvi-p28.3" osisRef="Bible:Ezek.7.19" parsed="|Ezek|7|19|0|0" passage="Eze 7:19">Ezek. vii. 19</scripRef>. 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 <i>precious
souls?</i> They neither suit their nature, nor satisfy their
desires, nor supply their needs. He that takes up with them
<i>feeds on wind</i> (<scripRef id="Luke.xvi-p28.4" osisRef="Bible:Hos.12.1" parsed="|Hos|12|1|0|0" passage="Ho 12:1">Hos. xii.
1</scripRef>), <i>feeds on ashes,</i> <scripRef id="Luke.xvi-p28.5" osisRef="Bible:Isa.44.20" parsed="|Isa|44|20|0|0" passage="Isa 44:20">Isa. xliv. 20</scripRef>.</p>
<p class="indent" id="Luke.xvi-p29">[6.] A sinful state is a state which
<i>cannot expect relief from any creature.</i> This prodigal, when
he could not earn his bread by <i>working,</i> took to
<i>begging;</i> but <i>no man gave unto him,</i> because they knew
he had brought all this misery upon himself, and because he was
rakish, and provoking to every body; such poor are <i>least
pitied.</i> 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 <i>poison</i> a soul, but have
nothing to give it which will <i>feed</i> and <i>nourish</i> it. If
thou refuse God's help, whence shall any creature help thee?</p>
<p class="indent" id="Luke.xvi-p30">[7.] A sinful state is a <i>state of death:
This my son was dead,</i> <scripRef id="Luke.xvi-p30.1" osisRef="Bible:Luke.15.24 Bible:Luke.15.32" parsed="|Luke|15|24|0|0;|Luke|15|32|0|0" passage="Lu 15:24,32"><i>v.</i>
24, 32</scripRef>. 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
<i>dead.</i> The prodigal in the <i>far country</i> was <i>dead</i>
to his father and his family, cut off from them, as a member from
the body or a branch from the tree, and therefore <i>dead,</i> and
it is his own doing.</p>
<p class="indent" id="Luke.xvi-p31">[8.] A sinful state is a <i>lost state:
This my son was lost</i>—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 <i>lost</i>
souls; lost as a <i>traveller</i> 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.</p>
<p class="indent" id="Luke.xvi-p32">[9.] A sinful state is a state of
<i>madness</i> and <i>frenzy.</i> This is intimated in that
expression (<scripRef id="Luke.xvi-p32.1" osisRef="Bible:Luke.15.17" parsed="|Luke|15|17|0|0" passage="Lu 15:17"><i>v.</i> 17</scripRef>),
<i>when he came to himself,</i> which intimates that he had been
<i>beside himself.</i> 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. <i>Madness</i> is said to be <i>in the heart</i> of
sinners, <scripRef id="Luke.xvi-p32.2" osisRef="Bible:Eccl.9.3" parsed="|Eccl|9|3|0|0" passage="Ec 9:3">Eccl. ix. 3</scripRef>. Satan
has got possession of the soul; and how raging mad was he that was
possessed by Legion! Sinners, like those that are <i>mad,</i>
destroy themselves with <i>foolish lusts,</i> and yet at the same
time deceive themselves with foolish <i>hopes;</i> and they are, of
all diseased persons, most enemies to their own cure.</p>
<p class="indent" id="Luke.xvi-p33">2. We have here his <i>return</i> from this
<i>ramble,</i> his penitent <i>return</i> 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,</p>
<p class="indent" id="Luke.xvi-p34">(1.) What was the <i>occasion</i> of his
return and repentance. It was his <i>affliction;</i> when he was in
<i>want,</i> then he <i>came to himself.</i> 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 <i>man gives unto us</i> what we need, then surely we shall
apply ourselves to Jesus Christ.</p>
<p class="indent" id="Luke.xvi-p35">(2.) What was the <i>preparative</i> for
it; it was <i>consideration.</i> He said within himself, he
reasoned with himself, when he recovered his right mind, <i>How
many hired servants of my father's have bread enough!</i> Note,
Consideration is the first step towards conversion, <scripRef id="Luke.xvi-p35.1" osisRef="Bible:Ezek.18.28" parsed="|Ezek|18|28|0|0" passage="Eze 18:28">Ezek. xviii. 28</scripRef>. <i>He considers,
and turns.</i> 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.</p>
<p class="indent" id="Luke.xvi-p36">[1.] He considered how bad his condition
was: <i>I perish with hunger.</i> Not only, "I am <i>hungry,</i>"
but, "<i>I perish with hunger,</i> 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. <i>Master, save us, we perish.</i> 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.</p>
<p class="indent" id="Luke.xvi-p37">[2.] He considered how much better it might
be made if he would but return: <i>How many hired servants of my
father's,</i> the meanest in his family, the very day-labourers,
<i>have bread enough, and to spare,</i> such a good house does he
keep! Note, <i>First,</i> In our <i>Father's house</i> there is
bread for all his family. This was taught by the twelve loaves of
<i>showbread,</i> that were constantly upon the holy table in the
sanctuary, a loaf for every tribe. <i>Secondly,</i> There is
<i>enough</i> and to <i>spare,</i> enough for all, enough for each,
enough to spare for such as will join themselves to his domestics,
enough and <i>to spare</i> for <i>charity. Yet there is room;</i>
there are <i>crumbs</i> that fall from his table, which many would
be glad of, and thankful for. <i>Thirdly,</i> Even the <i>hired
servants</i> in God's family are well provided for; the meanest
that will but hire themselves into his family, to <i>do</i> his
work, and <i>depend</i> upon his rewards, shall be well provided
for. <i>Fourthly,</i> 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>I will go and return to my first
husband, for then was it better with me than now,</i> <scripRef id="Luke.xvi-p37.1" osisRef="Bible:Hos.2.7" parsed="|Hos|2|7|0|0" passage="Ho 2:7">Hos. ii. 7</scripRef>.</p>
<p class="indent" id="Luke.xvi-p38">(3.) What was the <i>purpose</i> 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>I will arise, and go to my father.</i> Note,
Good purposes are good things, but still good performances are all
in all.</p>
<p class="indent" id="Luke.xvi-p39">[1.] He determined what to do: <i>I will
arise and go to my father.</i> He will not take any longer time to
consider of it, but will <i>forthwith</i> arise and go. Though he
be in a <i>far country,</i> 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
<i>joined to a citizen of this country,</i> he makes no difficulty
of breaking his bargain with him. We <i>are not debtors to the
flesh;</i> 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>I
will arise, and go to my father:</i> I am resolved I will, whatever
the issue be, rather than <i>stay</i> here and <i>starve.</i>"</p>
<p class="indent" id="Luke.xvi-p40">[2.] He determined what to say. True
repentance is a <i>rising,</i> and <i>coming</i> to God: <i>Behold,
we come unto thee.</i> 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 <i>order our cause before him,</i> and <i>fill our
mouth with arguments.</i> We have <i>liberty of speech,</i> 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.</p>
<p class="indent" id="Luke.xvi-p41"><i>First,</i> He would confess his fault
and folly: <i>I have sinned.</i> 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 <i>not
guilty,</i> we put ourselves upon a trial by the covenant of
innocency, which will certainly condemn us. If <i>guilty,</i> with
a contrite, penitent, and obedient heart, we refer ourselves to the
covenant of grace, which offers forgiveness to those that
<i>confess their sins.</i></p>
<p class="indent" id="Luke.xvi-p42"><i>Secondly,</i> He would aggravate it, and
would be so far from extenuating the matter that he would <i>lay a
load</i> upon himself for it: I have sinned <i>against Heaven,</i>
and <i>before thee.</i> Let those that are <i>undutiful</i> to
their <i>earthly parents</i> think of this; they sin <i>against
heaven, and before God.</i> Offences against them are offences
against God. Let us all think of this, as that which renders our
<i>sin exceedingly sinful,</i> and should render us exceedingly
sorrowful for it. 1. Sin is committed in contempt of God's
authority over us: <i>We have sinned against Heaven.</i> God is
here called <i>Heaven,</i> to signify how highly he is exalted
above us, and the dominion he has over us, for the <i>Heavens do
rule.</i> The malignity of sin aims high; it is <i>against
Heaven.</i> The daring sinner is said to have <i>set his mouth
against the heavens,</i> <scripRef id="Luke.xvi-p42.1" osisRef="Bible:Ps.63.9" parsed="|Ps|63|9|0|0" passage="Ps 63:9">Ps. lxiii.
9</scripRef>. Yet it is <i>impotent</i> malice, for we cannot hurt
the heavens. Nay, it is foolish malice; what is shot <i>against the
heavens</i> will return upon the head of him that shoots it,
<scripRef id="Luke.xvi-p42.2" osisRef="Bible:Ps.7.16" parsed="|Ps|7|16|0|0" passage="Ps 7:16">Ps. vii. 16</scripRef>. Sin is an
affront to the <i>God of heaven,</i> 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 <i>against Heaven</i> and yet <i>before
thee,</i> and under thine eye," than which there could not be a
greater affront put upon him.</p>
<p class="indent" id="Luke.xvi-p43"><i>Thirdly,</i> He would judge and condemn
himself for it, and acknowledge himself to have forfeited all the
privileges of the family: <i>I am no more worthy to be called thy
son,</i> <scripRef id="Luke.xvi-p43.1" osisRef="Bible:Luke.15.19" parsed="|Luke|15|19|0|0" passage="Lu 15:19"><i>v.</i> 19</scripRef>. 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.</p>
<p class="indent" id="Luke.xvi-p44"><i>Fourthly,</i> He would nevertheless sue
for admission into the family, though it were into the meanest post
there: "<i>Make me as one of thy hired servants:</i> 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
<i>door-keepers,</i> <scripRef id="Luke.xvi-p44.1" osisRef="Bible:Ps.84.10" parsed="|Ps|84|10|0|0" passage="Ps 84:10">Ps. lxxxiv.
10</scripRef>. 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: "<i>Make me as a hired servant,</i> that
I may show I love my father's house as much as ever I slighted
it."</p>
<p class="indent" id="Luke.xvi-p45"><i>Fifthly,</i> In all this he would have
an eye to his father as a father: "<i>I will arise, and go to my
father, and will say unto him, Father.</i>" 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 <i>Father</i> both by penitents and
petitioners. <i>Is not Ephraim a dear son?</i></p>
<p class="indent" id="Luke.xvi-p46">(4.) What was the performance of this
purpose: <i>He arose, and came to his father.</i> 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. <i>If thou wilt
return, O Israel, return unto me,</i> and <i>do thy first
works.</i></p>
<p class="indent" id="Luke.xvi-p47">3. We have here his reception and
entertainment with his father: <i>He came to his father;</i> 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 <i>gentle and easy to be
entreated;</i> 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,</p>
<p class="indent" id="Luke.xvi-p48">(1.) The great love and affection wherewith
the father received the son: <i>When he was yet a great way off his
father saw him,</i> <scripRef id="Luke.xvi-p48.1" osisRef="Bible:Luke.15.20" parsed="|Luke|15|20|0|0" passage="Lu 15:20"><i>v.</i>
20</scripRef>. He expressed his kindness before the son expressed
his repentance; for God prevents us with the blessings of his
goodness. Even <i>before we call he answers;</i> for he knows what
is in our hearts. <i>I said, I will confess, and thou
forgavest.</i> How lively are the images presented here! [1.] Here
were <i>eyes of mercy,</i> and those eyes quick-sighted: <i>When he
was yet a great way off his father saw him,</i> 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. <i>He looketh on men,</i> 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 <i>bowels of
mercy,</i> and those bowels turning within him, and yearning at the
sight of his son: <i>He had compassion.</i> Misery is the object of
pity, even the misery of a sinner; though he has brought it upon
himself, yet God compassionates. <i>His soul was grieved for the
misery of Israel,</i> <scripRef id="Luke.xvi-p48.2" osisRef="Bible:Hos.11.8 Bible:Judg.10.16" parsed="|Hos|11|8|0|0;|Judg|10|16|0|0" passage="Ho 11:8,Jdg 10:16">Hos.
xi. 8; Judg. x. 16</scripRef>. [3.] Here were <i>feet of mercy,</i>
and those feet quick-paced: <i>He ran.</i> 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 <i>arms of mercy,</i> and those arms
stretched out to embrace him: <i>He fell on his neck.</i> 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 <i>lips of mercy,</i> and those lips dropping as a
honey-comb: <i>He kissed him.</i> This kiss not only <i>assured</i>
him of his <i>welcome,</i> but <i>sealed his pardon;</i> 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, <scripRef id="Luke.xvi-p48.3" osisRef="Bible:2Sam.14.33" parsed="|2Sam|14|33|0|0" passage="2Sa 14:33">2 Sam. xiv.
33</scripRef>. 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.</p>
<p class="indent" id="Luke.xvi-p49">(2.) The penitent submission which the poor
prodigal made to his father (<scripRef id="Luke.xvi-p49.1" osisRef="Bible:Luke.15.21" parsed="|Luke|15|21|0|0" passage="Lu 15:21"><i>v.</i>
21</scripRef>): He <i>said unto him, Father, I have sinned.</i> 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, <i>Father, I have sinned.</i> 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 <scripRef id="Luke.xvi-p49.2" osisRef="Bible:Ps.51.1-Ps.51.19" parsed="|Ps|51|1|51|19" passage="Ps 51:1-19">fifty-first psalm</scripRef> after Nathan had said,
<i>The Lord has taken away thy sin, thou shall not die.</i> 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 <scripRef id="Luke.xvi-p49.3" osisRef="Bible:Ezek.16.63" parsed="|Ezek|16|63|0|0" passage="Eze 16:63">Ezek. xvi. 63</scripRef>, <i>Thou shalt be ashamed and
confounded, when I am pacified towards thee.</i> The more we see of
God's readiness to <i>forgive us,</i> the more difficult it should
be to us to <i>forgive ourselves.</i></p>
<p class="indent" id="Luke.xvi-p50">(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 (<scripRef id="Luke.xvi-p50.1" osisRef="Bible:Luke.15.19" parsed="|Luke|15|19|0|0" passage="Lu 15:19"><i>v.</i> 19</scripRef>) which we do not find
that he did say (<scripRef id="Luke.xvi-p50.2" osisRef="Bible:Luke.15.21" parsed="|Luke|15|21|0|0" passage="Lu 15:21"><i>v.</i>
21</scripRef>), and that was, <i>Make me as one of thy hired
servants.</i> 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 <i>worthy to be called a son,</i>
shalt be treated as a <i>dear son,</i> as a <i>pleasant child.</i>"
He who is thus entertained at first needs not ask to be made <i>as
a hired servant.</i> Thus when <i>Ephraim bemoaned himself</i> God
comforted him, <scripRef id="Luke.xvi-p50.3" osisRef="Bible:Jer.31.18-Jer.31.20" parsed="|Jer|31|18|31|20" passage="Jer 31:18-20">Jer. xxxi.
18-20</scripRef>. 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 <i>shall not be mentioned against them,</i>
<scripRef id="Luke.xvi-p50.4" osisRef="Bible:Ezek.18.22" parsed="|Ezek|18|22|0|0" passage="Eze 18:22">Ezek. xviii. 22</scripRef>. 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
<i>received</i> him, but received him with respect.</p>
<p class="indent" id="Luke.xvi-p51">[1.] He came home <i>in rags,</i> and his
father not only <i>clothed</i> him, but <i>adorned</i> him. He
<i>said to the servants,</i> who all attended their master, upon
notice that his son was come, <i>Bring forth the best robe, and put
it on him.</i> 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 <i>coat,</i> but for a <i>robe,</i> the garment of
princes and great men, the <i>best robe</i>—<b><i>ten stolen ten
proten</i></b>. There is a double emphasis: "<i>that robe, that
principal robe,</i> you know which I mean;" the <i>first robe</i>
(so it may be read); the robe he wore before he ran his ramble.
When backsliders repent and do their <i>first works,</i> they shall
be received and dressed in their <i>first robes.</i> "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 <i>put it on him,</i> and do not merely offer it to
him: and <i>put a ring on his hand,</i> 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 <i>shoes on his feet,</i> to make
him easy." Thus does the grace of God provide for true penitents.
<i>First,</i> The <i>righteousness of Christ</i> is the robe, that
<i>principal robe,</i> with which they are clothed; they <i>put on
the Lord Jesus Christ,</i> are <i>clothed</i> with that <i>Sun.</i>
The <i>robe of righteousness</i> is the <i>garment of
salvation,</i> <scripRef id="Luke.xvi-p51.1" osisRef="Bible:Isa.61.10" parsed="|Isa|61|10|0|0" passage="Isa 61:10">Isa. lxi.
10</scripRef>. A <i>new nature</i> is this <i>best robe;</i> true
penitents are clothed with this, being sanctified throughout.
<i>Secondly,</i> The <i>earnest</i> of the Spirit, by whom we are
sealed to the day of redemption, is the <i>ring on the hand.</i>
After <i>you believed you were sealed.</i> They that are sanctified
are adorned and dignified, are put in power, as Joseph was by
Pharaoh's giving him a ring: "<i>Put a ring on his hand,</i> to be
before him a constant memorial of his father's kindness, that he
may never forget it." <i>Thirdly,</i> The <i>preparation of the
gospel of peace</i> is as <i>shoes for our feet</i> (<scripRef id="Luke.xvi-p51.2" osisRef="Bible:Eph.6.15" parsed="|Eph|6|15|0|0" passage="Eph 6:15">Eph. vi. 15</scripRef>), 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.</p>
<p class="indent" id="Luke.xvi-p52">[2.] He came home <i>hungry,</i> and his
father not only <i>fed him,</i> but <i>feasted him</i> (<scripRef id="Luke.xvi-p52.1" osisRef="Bible:Luke.15.23" parsed="|Luke|15|23|0|0" passage="Lu 15:23"><i>v.</i> 23</scripRef>): "<i>Bring hither the
fatted calf,</i> that has been stall-fed, and long reserved for
some special occasion, and <i>kill it,</i> 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 <i>arise</i> and <i>come to him.</i> 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 <i>would
fain have filled his belly with husks.</i> How sweet will the
supplies of the new covenant be, and the relishes of its comforts,
to those who have been <i>labouring in vain</i> for satisfaction in
the creature! Now he found his own words made good, <i>In my
father's house there is bread enough and to spare.</i></p>
<p class="indent" id="Luke.xvi-p53">(4.) The great joy and rejoicing occasioned
by his return. The bringing of the fatted calf was designed to be
not only a <i>feast</i> for him, but a <i>festival</i> for the
family: "<i>Let us all eat, and be merry,</i> for it is a good day;
for <i>this my son was dead,</i> when he was in his ramble, but his
return is as <i>life from the dead,</i> he <i>is alive again;</i>
we thought that he was dead, having heard nothing from him of a
long time, but behold <i>he lives;</i> he <i>was lost,</i> we gave
him up for lost, we despaired of hearing of him, but he <i>is
found.</i>" 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 <i>dead</i> is made <i>alive,</i>
what was <i>lost</i> to God and his church is <i>found,</i> and
what was <i>unprofitable</i> becomes <i>profitable,</i> <scripRef id="Luke.xvi-p53.1" osisRef="Bible:Phlm.1.11" parsed="|Phlm|1|11|0|0" passage="Philem 1:11">Philem. 11</scripRef>. 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 <i>do,</i> and those on earth <i>should.</i> Observe, It was
<i>the father</i> that began the joy, and set all the rest on
rejoicing. <i>Therefore</i> 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. <i>We joy for your sakes before our
God,</i> with an eye to him (<scripRef id="Luke.xvi-p53.2" osisRef="Bible:1Thess.3.9" parsed="|1Thess|3|9|0|0" passage="1Th 3:9">1 Thess.
iii. 9</scripRef>), and <i>ye are our rejoicing in the presence of
our Lord Jesus Christ,</i> who is the Master of the family,
<scripRef id="Luke.xvi-p53.3" osisRef="Bible:1Thess.2.19" parsed="|1Thess|2|19|0|0" passage="1Th 2:19">1 Thess. ii. 19</scripRef>. The family
complied with the master: <i>They began to be merry.</i> Note,
God's children and servants ought to be affected with things as he
is.</p>
<p class="indent" id="Luke.xvi-p54">4. We have here the <i>repining and envying
of the elder brother,</i> 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 <i>elder brother</i>
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 <i>comparatively</i> need no repentance; and to such
these words in the close, <i>Son, thou art ever with me,</i> are
applicable without any difficulty, but not to the scribes and
Pharisees. Now concerning the elder brother, observe,</p>
<p class="indent" id="Luke.xvi-p55">(1.) How <i>foolish</i> and <i>fretful</i>
he was upon occasion of his brother's reception, and how he was
disgusted at it. It seems he was abroad <i>in the field,</i> in the
country, when his brother came, and by the time he had returned
home the <i>mirth</i> was <i>begun; When he drew nigh to the house
he heard music and dancing,</i> either while the dinner was getting
ready, or rather after they had eaten and were full, <scripRef id="Luke.xvi-p55.1" osisRef="Bible:Luke.15.25" parsed="|Luke|15|25|0|0" passage="Lu 15:25"><i>v.</i> 25</scripRef>. He enquired <i>what
these things meant</i> (<scripRef id="Luke.xvi-p55.2" osisRef="Bible:Luke.15.26" parsed="|Luke|15|26|0|0" passage="Lu 15:26"><i>v.</i>
26</scripRef>), and was informed that his brother was come, and his
father had made him a feast for his <i>welcome home,</i> and great
joy there was because he had received him <i>safe and sound,</i>
<scripRef id="Luke.xvi-p55.3" osisRef="Bible:Luke.15.27" parsed="|Luke|15|27|0|0" passage="Lu 15:27"><i>v.</i> 27</scripRef>. It is but one
word in the original, he had <i>received</i> him
<b><i>hygiainonta</i></b>—<i>in health,</i> well both in body and
mind. He received him not only well in body, but a penitent,
returned to his <i>right mind,</i> and well reconciled to his
father's house, cured of his vices and his rakish disposition, else
he had not been received <i>safe</i> and <i>sound.</i> Now this
offended him to the highest degree: <i>He was angry, and would not
go in</i> (<scripRef id="Luke.xvi-p55.4" osisRef="Bible:Luke.15.28" parsed="|Luke|15|28|0|0" passage="Lu 15:28"><i>v.</i> 28</scripRef>),
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,</p>
<p class="indent" id="Luke.xvi-p56">[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 <i>too
sharp</i> upon those who have transgressed, and to grudge their
parents' kindness to them.</p>
<p class="indent" id="Luke.xvi-p57">[2.] In God's family. Those who are
comparatively <i>innocents</i> seldom know how to be compassionate
towards those who are manifestly <i>penitents.</i> The language of
such we have here, in what the <i>elder brother</i> said (<scripRef id="Luke.xvi-p57.1" osisRef="Bible:Luke.15.29-Luke.15.30" parsed="|Luke|15|29|15|30" passage="Lu 15:29,30"><i>v.</i> 29, 30</scripRef>), 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. <i>First,</i> He <i>boasted</i> of
<i>himself</i> and <i>his own virtue</i> and <i>obedience.</i> He
had not only not run from his father's house, as his brother did,
but had made himself as a <i>servant</i> in it, and had long done
so: <i>Lo, these many years do I serve thee, neither transgressed I
at any time thy commandment.</i> 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 <i>transgressed
his father's commands,</i> for them I believe he would not have
been so obstinate as now he was to <i>his father's entreaties.</i>
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. <i>Secondly,</i> He <i>complained of
his father,</i> as if he had not been so kind as he ought to have
been to him, who had been so dutiful: <i>Thou never gavest me a
kid, that I might make merry with my friends.</i> 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 <i>killing of the fatted calf</i> put him
upon making this peevish reflection. When men are <i>in a
passion</i> 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 <i>fatted calf.</i> Note, Those
that think <i>highly</i> of themselves and their services are apt
to think <i>hardly</i> 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 <i>complain.</i>
He would have had a kid, to <i>make merry with his friends</i>
abroad, whereas the <i>fatted calf</i> he grudged so much was given
to his brother, not to <i>make merry with his friends</i> abroad,
but <i>with the family</i> 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 <i>other friends. Thirdly,</i> He
was very <i>ill-humoured</i> 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 <i>would not go in,</i> except his brother
were <i>turned out;</i> one house shall not hold him and his own
brother, no, not his <i>father's house.</i> The language of this
was that of the Pharisee (<scripRef id="Luke.xvi-p57.2" osisRef="Bible:Isa.65.5" parsed="|Isa|65|5|0|0" passage="Isa 65:5">Isa. lxv.
5</scripRef>): <i>Stand by thyself, come not near to me, for I am
holier than thou;</i> and (<scripRef id="Luke.xvi-p57.3" osisRef="Bible:Luke.18.11" parsed="|Luke|18|11|0|0" passage="Lu 18:11"><i>ch.</i>
xviii. 11</scripRef>) <i>I am not as other men are, nor even as
this publican.</i> 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 <i>taken him in,</i> and yet he would
not <i>go in</i> to him. Note, We think too well of ourselves, if
we cannot find in our hearts to <i>receive</i> those whom God
<i>hath received,</i> 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 <i>brother;</i> but
<i>this thy son,</i> which sounds arrogantly, and not without
reflection upon his father, as if his indulgence had made him a
prodigal: "He is <i>thy son,</i> 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 <i>brethren,</i> and let the innocents call the
penitents so. 3. He <i>aggravated his brother's faults,</i> and
made the worst of them, endeavouring to incense his father against
him: He <i>is thy son, who hath devoured thy living with
harlots.</i> It is true, he had spent his own portion foolishly
enough (whether <i>upon harlots</i> 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 <i>all his father's
living</i> was false; the father had still a good estate. Now this
shows how apt we are, in censuring our brethren, to <i>make the
worst</i> 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 <i>grudged</i> him the <i>kindness</i> that his father
<i>showed him: Thou hast killed for him the fatted calf,</i> as if
he were such a son as he should be. Note, It is a wrong thing to
<i>envy</i> penitents the grace of God, and to have our eye evil
because he is good. As we must not envy those that <i>are</i> the
worst of sinners the gifts of common providence (<i>Let not thine
heart envy sinners</i>), so we must not envy those that <i>have
been</i> 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 <i>devoured</i> his
heavenly Father's <i>living</i> by the <i>havoc</i> he made of the
<i>church;</i> 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
<i>serving Christ</i> 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
<i>glorified God in him,</i> which ought to be an example to us, as
the reverse of this elder brother.</p>
<p class="indent" id="Luke.xvi-p58">(2.) Let us now see how <i>favourable</i>
and <i>friendly</i> his father was in <i>his carriage towards
him</i> 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 <i>peevish saints,</i> 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 <scripRef id="Luke.xvi-p58.1" osisRef="Bible:1Thess.2.7" parsed="|1Thess|2|7|0|0" passage="1Th 2:7">1 Thess. ii.
7</scripRef>.</p>
<p class="indent" id="Luke.xvi-p59">[1.] When he would not come in, his
<i>father came out, and entreated him,</i> 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, <i>First,</i> 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: <i>Why art thou wroth?</i> He <i>bore Israel's
manners in the wilderness,</i> <scripRef id="Luke.xvi-p59.1" osisRef="Bible:Acts.13.18" parsed="|Acts|13|18|0|0" passage="Ac 13:18">Acts
xiii. 18</scripRef>. How mildly did God reason with Elijah, when he
was upon the fret (<scripRef id="Luke.xvi-p59.2" osisRef="Bible:1Kgs.19.46" parsed="|1Kgs|19|46|0|0" passage="1Ki 19:46">1 Kings xix.
46</scripRef>), 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, <i>Dost thou well to be
angry?</i> and, <i>Should not I spare Nineveh?</i> are not unlike
these expostulations of the father with the elder brother here.
<i>Secondly,</i> 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 <i>not
provoke their children to more wrath,</i> and let <i>masters
forbear threatening,</i> and both show all <i>meekness.</i></p>
<p class="indent" id="Luke.xvi-p60">[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 (<scripRef id="Luke.xvi-p60.1" osisRef="Bible:Luke.15.31" parsed="|Luke|15|31|0|0" passage="Lu 15:31"><i>v.</i> 31</scripRef>): "Thou shalt fare never
the worse for it, nor have ever the less for it. <i>Son, thou art
ever with me;</i> 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 <i>pars
enitia</i> (so our law calls it), the <i>double portion</i> (so the
Jewish law called it); thou shalt be <i>hæres ex asse</i> (so the
Roman law called it): <i>all that I have is thine,</i> by an
indefeasible title." If he had not <i>given him a kid to make merry
with his friends,</i> he had allowed him to eat bread at his table
continually; and it is better to be <i>happy with our Father</i> in
heaven than <i>merry</i> with any <i>friend</i> we have in this
world. Note, <i>First,</i> 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, <i>if children, then heirs,</i>
<scripRef id="Luke.xvi-p60.2" osisRef="Bible:Rom.8.17" parsed="|Rom|8|17|0|0" passage="Ro 8:17">Rom. viii. 17</scripRef>. <i>Secondly,
Therefore</i> 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
<i>ours;</i> 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 <i>tota in toto</i>—<i>the whole in
the whole,</i> and yet <i>tota in qualibet parte</i>—<i>the whole
in each part.</i></p>
</div></div2>