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 him lowest depth of degradation. Swine were unclean, by the law, and the use of their flesh interdicted. Scarcely a more disgraceful occupation could be imagined, than that of a swineherd. 16. He would fain. Would willingly; he desired. ¶ Husks. This word with us denotes the outer covering of corn, in which there is very little nourishment. But the original signifies also "the fruit of the carob-tree, a tree very common in the Levant, and in the southern parts of Europe, as Spain and Italy. This fruit still continues to be used for the same purpose, the feeding of swine. It is also called St. John's bread, from the opinion that the Baptist used it in the wilderness. It is the pod only which is eaten, which shows the propriety of the name, and of rendering it into English husk. Miller says, it is mealy and has a sweetish taste, and that it is eaten by the poorer sort, for it grows in the common hedges, and is of little account."-Campbell. No man gave unto him. It seems he was not allowed to eat as much as he desired, even of this ordinary and perhaps disagreeable food; for although he would gladly have filled himself, no man gave to him. Probably, in such a season of famine, a particular portion might be allotted to the herd, and the herdsman also received his ration by measure, and was not permitted to rob the swine to satisfy his own hunger. Thus far is illustrated the downward progress of many who depart from their earthly father's house, and plunge into dissipation and debauchery. This part of the parable also illustrates, and this is its chief design, the degradation and misery of those who slight the precepts of their heavenly Father, and wander into the wilderness of sin. Some have spoken in rapturous terms of the pleasures of sin, and have vainly imagined that, so far as the present life is concerned, sinners are much more happy than the virtuous. Not so did Jesus describe the path of transgression. He did not carpet it with roses. He did not conceal its thorns. He described it as it is, hard, and difficult; those who | self, 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 fa travel in it are sorely wounded and distressed; they are reduced to the most abject misery. Thus he described the way and its travellers. And it was because sin made men so miserable, that he came to restore them to virtue and holiness. If the present fruit of sin were happiness, the parable would be both unnatural and destitute of force; but because it is misery, the parable is apt, and well designed to show the Pharisees the propriety of laboring to rescue men from such an unhappy condition. 17. He came to himself. A most expressive phrase; often applied to one who has been restored from temporary insanity. "In this place it denotes that the folly of the young man was a kind of derangement, that he was insane. So it is true of every sinner. Madness is in their heart, Eccl. ix. 3; they are estranged from God, and led, by the influence of evil passions, contrary to their better judgment, and the decisions of a sound mind."-Barnes. It is truly a species of insanity, to suppose that happiness can be secured, by renounc ing godliness and practising iniquity. Sinners are made to believe that they can enjoy more pleasure in sin than in virtue. But when they come to themselves, they find that misery and distress attend ungodliness. They then realize that the obedient children of our heavenly Father are supplied with spiritual food, while they perish with hunger. T Hired servants. The young man became sensible that, by his folly and extravagance, he had reduced himself, from the condition of a son, below the station of a servant; for his father's servants were not so degraded as he, in the employment assigned to them, and moreover they were full-fed, had bread enough and to spare, while he was perishing with hunger. 18. I will arise. It has been remarked that this was "a common expression among the Hebrews, to denote entering on a piece of business." I remark, in addition, that the word anastas, (àraotas) here used, is one form of the verb from which is derived anastasis, (avúotao15,) ther, 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 present miserable condition and appearance, the prodigal was regarded as generally translated resurrection. See note on Luke xiv. 14. And go to my father. He had become fully convinc-a son. T Had compassion. No resented that happiness could not be found in ment was expressed; but parental love the path he had hitherto pursued; and triumphed. The father's heart yearned he resolved to retrace his steps. And to relieve the sufferings of his child, to although conscious that he had given clasp him to his bosom, and reinstate his father just cause of offence, by his him in his former position as a cherishdisobedience and folly, yet he had so ed and beloved son. See note on Matt. much confidence in that father's good-vi. 14, 15. T And ran. He did not that he would return, confess his faults, and implore forgiveness. This is the first step in repentance for sin. The sinner must resolve to retrace his steps, forsake his sins, confess his unworthiness before God, and ask the divine mercy. I have sinned, &c. Most effectually was his heart humbled; and he resolved on a penitent confession. ness, 19. No more worthy, &c. Acknowledging that he had justly forfeited all the privileges of sonship, he resolved to ask employment as a hired servant; justly believing it would be more pleasant and more profitable to serve his father, than to serve a stranger. 20. And he arose. The same word is here repeated, which occurs in ver. 18. Came to his father. He carried his resolution into effect, and therefore obtained what he sought. Sinners often are aroused from their madness, and make a hasty resolve that they will abandon their vicious courses, and return to their allegiance to God, but fresh temptations assail them, and their resolution is not accomplished; of course, they derive no advantage, but rather contract additional guilt, by resisting the gracious spirit which had aroused them. It is only when sinners both resolve and persist in the effort to return to their Father's house, that they can expect forgiveness. This the prodigal did; and he obtained the blessing. A great way off. The father's eye recognized the son, at a distance, and notwithstanding his former disobedience wait for his son to crave forgiveness in words. It was enough, that he was penitently approaching. The parent's haste indicates his perfect readiness to forgive. ¶ Fell on his neck, and kissed him. By thus throwing his arms around his son, or embracing him, and by bestowing the kiss of affection, the father indicated the strong and enduring love which filled his heart. All these incidents give life and energy to the parable, impressing the most vivid idea that God is ready and willing to forgive the penitent, however polluted they may have been. "In this verse of inimitable beauty, is contained the point of the parable, which was uttered by the Saviour to vindicate his own conduct in receiving sinners kindly. Who could blame this father for thus receiving this repentant son? Not even a Pharisee could blame him. And our Saviour thus showed them, so that they could not resist it, that God received returning sinners, and that it was right for him also to receive them and treat them with attention."-Barnes. 21. The son commenced the confession he had resolved to make; but before he had time to make his humble request of employment as a servant, he was interrupted by the assurance, ver. 22, that he was still a son, and to be treated as a son. See 22. Best robe. Perhaps such a garment as the master of a feast was accustomed to furnish for his guests. notes on Matt. xxii. 11, 12. ¶ Ring. The gift of a ring was anciently as now and put it on him; and put a ring on his hand, and shoes on his feet 23 And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. 25 Now his elder son was in the field and as he came and drew a token of affection. Shoes. Rather, sandals. The worn and tattered apparel of the prodigal was replaced by a vesture becoming a beloved son. The general idea conveyed by these several figures is, that the father treated his son kindly and affectionately; and that God thus receives his penitent children: of course, it was right that his son should receive such, and manifest affection towards them. 23. Fatted calf. A favorite article of food in the East, and often used at their public feasts. Be merry. The sense of the original is not well expressed in this translation. The word signifies to rejoice, and is so rendered Acts ii. 26; Rom. xv. 10; Gal. iv. 27. To be merry now indicates a light and trivial mirth; but to rejoice denotes a more serious and substantial happiness; it is often used in a religious sense. In this place, it denotes the emotion of deep joy which was occasioned by the return of a beloved son, who had been accounted dead; not thoughtless and uproarious merriment. 24. Was dead, and is alive again. Either was considered dead, and is now proved to be living; or, more probably, was dead to all useful purposes, dead to virtue, dead in sin, but is now restored to moral life. See Rom. vi. 13; Eph. ii. 1. A conversion from sinfulness to holiness is not unfrequently represented as a transition from death to life. John v. 24; 1 John iii. 14. 25. His elder son. A new character is here introduced. The Pharisees had thus far been led on, by the charming imagery of the parable, until they must have plainly discovered the propriety of that conduct which they had before condemned in Jesus. But this was not enough. He chose that they should not only see and acknowledge the excellence of his spirit, but behold distinct 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 ly the odious character of their own. Having excited their lively interest in his narrative, and called into activity their better emotions, he introduces the elder son, that they might see and condemn his wickedness, before they should fully realize that the parable was spoken against them. Luke xx. 19. In the field. At some distance from the house. This circumstance is well imagined; as it keeps this envious person out of sight, until suitable preparation is made to exhibit his character in the strongest light, by contrast with the beautiful images already depicted on the canvass. ¶ He heard music and dancing. Both music and dancing were customary, at seasons of rejoicing and on festival occasions. Indeed, they sometimes were employed as a part of the ceremonies of religious exultation and thanksgiving; Exo. xv. 20; 2 Sam. vi. 14; 1 Chron. xv. 2529. It was natural, that the return of the long-lost son should be thus celebrated by the joyful household. 27. Safe and sound. In the original, a single word is used, which signifies simply in health. It is the same which occurs, Luke v. 31, rendered the whole, in opposition to the sick. See also Luke vii. 10. It is also figuratively joined with faith, and rendered sound and wholesome, indicating a doctrine conducive to moral health, or a doctrine not corrupt in itself. 1 Tim. vi. 3; 2 Tim. iv. 3; Tit. ii. 1, 2. 28. He was angry, and would not go in. What occasioned this anger? It does not appear that this man had ever been personally injured by his brother, or that he had any just cause of complaint hitherto against his father. Yet he was so angry, that he would not even enter his father's house. The sole cause of his anger was this: his father had manifested kindness to a son, who had not go in; therefore came his fa- friends: ther out, and entreated him. 29 And he answering, said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment; and yet thou never gavest me a kid, that I might make merry with my 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. been dissolute, but had repented, confess-cenary; else he would not have comed his sin, and sought forgiveness. He knew that his father had always treated him kindly; but he could not patiently endure it, that the same kindness should be manifested to another, whom he judged less worthy than himself. A similar spirit appears in Matt. xx. 11, 12. And this was precisely the spirit, which induced the Pharisees to murmur, because Jesus received sinners and ate with them, and which has since induced some well-meaning but misguided men to say in their haste, that they do not wish to enter heaven, if all sinners are finally to be admitted. Came his father out and entreated him. The impartial kindness of the father is here manifested. He not only forgave the repentant prodigal, but he also bore with the peevishness and unreasonable churlishness of his elder son. Even when that son used disrespectful and insulting language to him, ver. 29, 30, he did not renounce and cast him off; but entreated him with the language of kindness, hoping thus to lead him also to repentance. 29, 30. In these two verses, we have a picture of those who trusted in themselves that they were righteous, and despised others. Luke xviii. 9. This son professed his uniform faithful service, and declared that he had never disobeyed his father. How much this sounds like the prayer of the Pharisee, in another parable: "God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week; I give tithes of all that I possess." Luke xviii. 11, 12. Kid. A young goat; less valuable than a calf. He complained that he never had even a kid for his extraordinary faithfulness, while the fatted calf is killed in honor of him who has returned from a course of dissipation and debauchery. He evidently had no pleasure in serving his father, but his service was altogether mer plained that he had received no reward. This portion of the parable also illustrates the truth mentioned in ver. 7; for the father had truly manifested more joy at the unexpected blessing he received, in the return and reformation of his lost, vicious son, than in the service of his elder son, even though his obedience had been as perfect as he pretended. This thy son. He scorned to acknowledge the prodigal as his brother; but insultingly styles him this thy son. His eye was evil because his father was good. Having lived on his father's bounty, from his youth, and enjoyed peace, and plenty, and happiness, under the parental roof, he grudged the kindness showed to his brother who had drained the cup of misery to the very dregs. And because his father would not drive the prodigal from his presence, an outcast and a vagabond upon the earth, this supercilious pretender to filial obedience would not enter the house, but taunted the old man as the father of a scoundrel with whom he disclaimed all kindred. 31. All that I have is thine. According to the parable, the father divided his property between his sons, ver. 12; and if the elder son had never taken a kid, it was no fault of the father. If he had cherished such feelings as to cut himself off from enjoyment, while serving his father, it was his own fault. He is assured, moreover, that he is not to be deprived of his own, by the kindness shown to his brother. But some men, and he was one of the number, seem to imagine that what others receive is taken unjustly from them; or, at least, that their own possessions are thus made less valuable. Thus the laborers in the vineyard murmured, not because they did not receive their full reward, but because others were made equal with them. The elder son never complained that he was injured, until kindness was manifested to one whom CHAPTER XVI. 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 AND he said also unto his dis he regarded as less worthy than himself. The Pharisees did not murmur because Jesus slighted them or was negligent concerning their welfare, but because he received sinners and ate with them. And no man pretends that there is any lack of divine goodness in saving him, but many seem to imagine that, if God will save all sinners, salvation will become a boon scarcely worth having. 32. Thy brother. "Or, this brother of thine. To awaken this ill-natured, angry, inhumane man to a proper sense of his duty, both to his parent and brother, this amiable father returns him his unkind words, but in a widely different spirit. This son of mine, to whom I show mercy, is thy brother, to whom thou shouldest show bowels of tenderness and affection, especially as he is no longer the person he was. He was dead in sin; he is quickened by the power of God: he was lost to thee, to me, to himself, but now he is found; and he will be a comfort to me, a help to thee, and a standing proof to the honor of the Most High, that God receiveth sinners."-Clarke. Such was the manner, in which Jesus silenced the haughty Pharisees, when they murmured because he received sinners. It is to be observed, however, that although they were silenced, and must have been compelled to condemn their own spirit, as manifested in the elder son, they did not renounce that spirit. Like him, they were angry and would not go in. Rather than associate with those who entered the kingdom, they excluded themselves, rejected Jesus, crucified him, filled the cup of their iniquity, and endured vengeance to the uttermost. Luke xxi. 22; 1 Thess. ii. 16. Such was the conduct and fate of those who imagined that they had no need of repentance, that they were righteous, and who despised others. Yet, thanks to God's mercy, there is hope even for such sinners as these. Though they executed their murderous design against our Lord, he prayed for their forgiveness, with his dying breath. Luke xxiii. 34. And we may confidently believe the Father will answer ciples, There was a certain the prayer of the Son, and forgive those murderers, though he took signal vengeance of their wickedness. Ps. xcix. 8. CHAPTER XVI. 1-12. This parable may be regarded as a continuation of the subject embraced in the preceding chapters. The general idea is similar to that in Luke xiv. 12-14, and, in more direct terms, in Matt. xix. 21-30. The disciples were cautioned against trusting in riches, and advised to make such a use of their temporal possessions as should be most conducive to their advantage, upon the happening of an event not far distant. There was about to be a great change of dispensations, so to speak. The Mosaic dispensation, under which they had hitherto lived, was about to pass away; and those who had enjoyed and abused it were to be put forth from their stewardship. Another and better dispensation was to commence, even the kingdom of heaven, or the reign of the Messiah. But, for admission into this kingdom, certain qualifications were necessary. Dependence on worldly riches must be renounced; benevolence to mankind must be cherished, which could in no way be more appropriately manifested than by generosity to the poor, Matt. xix. 21-30, feeding the hungry, Luke xiv. 12-14, and alleviating the burdens under which men groaned, ver. 5-7. By pursuing this course, the disciples would be prepared for entrance into everlasting habitations, or into that kingdom which should have no end. This preparation would be two-fold: (1.) by renouncing inordinate affection for riches, they would not be deterred from perseverance unto the end, through fear of temporal loss, (see note on Matt. xix. 23, 24,) nor be in danger of being involved in the general calamity; (2.) their generous distribution of their goods to the poor would be a practical manifestation of obedience to a fundamental law of the new kingdom,-love to men,-without which no man could properly be called a disciple, or be admitted into the kingdom. Such appears to be the general idea, illustrated in this |