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lost. In the third, the proportion of the bad to the good was still higher. The les son is that the love of Grid is exhaustless, however serious may be the sinner’s con dition. V. 12. The younger of them said. The oldest son, according to law, was entitled to twice as much of the family inherit ance as were his younger brothers. This young man should have awaited the prop er time to receive his inheritance. But in the impetuosity of youth, he wished to be freed from parental restraints. While at home, he was subject to his father’s will, and he could not gratify his carnal desires as he wished. To gain inde pendence and the opportunity to please himself, he was willing to leave behind all that home represented—the love of a kind father, the provision for every need, and the lawful joys that his father was willing to grant him. Divided unto them. The father granted his petition, although he knew what sorrow and loss his son would find in his willful course. V. 13. Not many days after. The im patience of the youth stands out. With eager haste, he set out on what he ex pected to be a happy career. Gathered all together. That which his father had toiled long and hard to obtain the son greedily grasped, that he might spend it freely for his own gratification. Into a far country. His heart had been in “the far country” before he left home. The backslider does not go the full length of his straying in a day. And there wasted. From this verb we get the common title of the parable. The young man is called a prodigal son because he was prodigal with his wealth; that is, he scattered it right and left. Riotous living. The complaint of the elder brother (v. 30) indicates the kind of life to which the prodigal descended. The word translated “riotous” combines the thought of luxury and profligacy. He lived to please his eyes and to gratify his baser appetites. Very soon his whole fortune was gone. V. 14. Arose a mighty famine. Desti tution always follows a life given to self ish enjoyment. Began to be in want. He began not only to suffer the pangs of physical hunger, but to realize how empty and unsatisfactory his life had been since he had left home and had traveled the downward road. He had not known want at home. He had often chafed under the father’s discipline that refused him many things he had wanted. But the famine he met in the far country was something totally different and infinitely worse. V. 15. Joined himself to one of the cit izens. There seems to be here an allusion to the Publicans who joined themselves to an alien nation and engaged in the busi ness of exacting tribute from God’s peo ple, to be given to the heathen. The Pharisees had as little respect for the Pub licans as they had for the Jews who en gaged in the business of feeding swine. V. 16. Husks that the swine did eat. The margin reads, “the pods of the carob tree.” This was a food often given to swine. None but the poorest people ever ate these pods. No man gave unto him. When he had money, he had friends. When he was penniless, he was friendless. The sinner never finds helpers in the far
of the triune God toward sinners. In the first parable is seen the grace of the Son of God, the true Shepherd who seeks the lost sheep until He finds it. In the second parable is portrayed the grace of the Holy Spirit, typified by the woman with a candle, who sought the lost coin until she found it. In the third, as we shall see, there is shown the wondrous grace of God the Father. It is not difficult to trace the application of this parable to the historical situation. The elder brother stands for the self- righteous scribes and Pharisees. The younger brother pictures the outcast Pub licans and sinners who, in penitence, turn to God for forgiveness and are restored to His favor. * * * H eart of the L esson I. Leaving Home (11-16). V. 11. And he said. The words are spoken to the Pharisees and scribes whose hard-hearted attitude toward Jesus, and toward His new-found friends among the Publicans and sinners, had so deeply
in the burnt district, and are safe. They hear the flames roar as they come along; they see death bearing down upon them with resistless fury; but they do not fear. They do not even tremble as the ocean of flames surges around them, for over the place where they stand the fire has already passed, and there is no danger. There is nothing for the fire to burn. And there is one spot on earth that God has swept over—Calvary. * * * April 12, 1931 The Prodigal Son Lesson: Luke IS. ( Lesson Text: Luke 15:11-24.) Golden Text: “There is joy in the pres ence of the angels of God over one sin ner that repenteth” (Lk. 15:10). * * * L esson in O utline I. Leaznng Home (11-16). 1. The plea—-“give me . . . goods” ( 12 ). 2. The journey—to a “far country” (13). 3. The course—-“riotous living” (13). 4. The issue (13-16). a. “Wasted his substance” (13). b. “Famine . . . want” (14). c. Humiliation-—-servant of an alien (15). d. Degradation—“sent . . . to feed .swine” (15). e. Friendlessness—“no man gave unto him” (16). II. Longing for Home (17-19). 1. Returning reason—“dame to him self” (17). 2. Recognition of the folly of sin (17) . 3. Decision—“I will arise and go” (18) . 4. Confession—“I have sinned” (18). 5. Submission—“make me as one of . . . servants” (19). III. Returning Home (20-24). 1. Returning to his father (20). 2. The father seeking the son (20). 3. Reconciliation (20). 4. Confession (21; cf. vs. 18, 19). 5. Jubilation (22-24). * * * A pproach to the L esson J 4 ISTORICALLY, this lesson connects A with v e rse s 1 arid 2 of c h a p te r '15. The sympathetic attitude of Jesus toward Publicans and sinners drew forth criticism and increased the hostility of the Pharisees and scribes. To the proud religious leaders of Israel, immediate con tact with outcasts of society was wholly inexcusable. The dead formalism of Judaism permitted proselytes to come un der the shadowing wings of Israel’s God, but they were not given all the privileges of sons of Abraham. The Publicans were hated because they were the servants of Rome, and the patriotic Pharisees des pised any and all who conceded that an alien government had any right to exact tribute from a people who were God’s peculiar treasure. The outcasts of the other class, given the general name of sinners, were despised because of the wrong life they had lived. Typically, the lesson—and indeed the whole of chapter 15—speaks of the grace
pained and offended our Lord. A certain man. This figure does not fully depict all that God is, nor does it tell all that God has done for the saving of the lost. No type or
symbol can give a complete picture. But we have here a most remarkable descrip tion of God’s attitude toward those who have wandered away from Him. Had two sons. In the first parable of the chapter, one sheep out of a hundred was lost. In the second, one of ten coins was
The Prodigal’s ~Return I had wandered far, and the wind was cold; And the sharp thorns pierced as the day grew old, When the Master came to close His fold, And saw that one had strayed. The path was wild, and the wind grew chill; And the sharp rocks cut, as the day waned, till The Master’s voice, searching vale and hill — I heard, and fled, afraid. Dread steeps I climbed, as the wind wailed on; And the stars came out, till the day was gone; Then the Master found, and laid me upon His bosom,-—unafraid. His faithful love my heart has won; No more again would I leave my home, No longer wander, nor from Him roam, Who thus His grace displayed! —Our Record.
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