Luke 15:20

In the case of the prodigal son, it is the patience of his father that welcomes, clothes, feeds and finds an excuse for him in the face of the impatience of his angry brother. The one who perished is rescued, because he embraced repentance. Repentance is not wasted because it meets up with patience!

Leaving those that have not strayed, the good Shepherd seeks you. If you will surrender yourself, he will not hold back. In his kindness, he will lift you up on his shoulders, rejoicing that he has found his sheep that was lost. The Father stands and awaits your return from your wandering. Only turn to him, and while you are still afar off, he will run and embrace your neck. With loving embraces, he will enfold you, now cleansed by your repentance.… He says, "Truly I say to you that there is joy in heaven before God over one sinner who repents." If any one of those who seem to stand will bring a charge that you have been quickly received, the good Father himself will answer for you. He will say, "It is fitting that we should celebrate and be glad, for this my daughter was dead and is come to life again. She was lost and is found."

What is the object of the parable? Let us examine the occasion that led to it so we will learn the truth. The blessed Luke had said a little before of Christ the Savior of us all.… The Pharisees and scribes made this outcry at his gentleness and love to people. They wickedly and impiously blamed him for receiving and teaching people whose lives were impure. Christ very necessarily set before them the present parable. He clearly shows them that the God of all requires even him who is thoroughly steadfast, firm, holy, and has attained to the highest praise for sobriety of conduct to be earnest in following his will. When any are called to repentance, even if they have a bad reputation, he must rejoice rather and not give way to an unloving irritation because of them.

It is the opinion of some that the two sons signify the holy angels and us earth dwellers. The elder one, who lived soberly, represents the company of the holy angels, while the younger and prodigal son is the human race. Some among us give it a different explanation, arguing that the older and well-behaved son signifies Israel after the flesh. The other son, who chose to live in the lust of pleasures and moved far away from his father, depicts the company of the Gentiles.

(Hom. 14. in Ep. Rom.) Who after that he said, I will go to my father, (which brought all good things,) tarried not, but took the whole journey; for it follows, And he arose, and came to his father. Let us do likewise, and not be wearied with the length of the way, for if we are willing, the return will become swift and easy, provided that we desert sin, which led us out from our father's house. But the father pitieth those who return. For it is added, And when he was yet afar off.

(Hom. 10. in Ep. Rom. Greg. ubi sup.) Now the father perceiving his penitence did not wait to receive the words of his confession, but anticipates his supplication, and had compassion on him, as it is added, and was moved with pity.

(Hom. de Patre et duob. Fil.) For what else means it that he ran, but that we through the hindrance of our sins cannot by our own virtue reach to God. But because God is able to come to the weak, he fell on his neck. The mouth is kissed, as that from which has proceeded the confession of the penitent, springing from the heart, which the father gladly received.

His meditating confession so won his father to him, that he went out to meet him, and kissed his neck; for it follows, and ran, and fell on his neck, and kissed him. This signifies the yoke of reason imposed on the mouth of man by Evangelical tradition, which annulled the observance of the law.

"He fell on his neck and kissed him." This is how the father judges and corrects his wayward son and gives him not beatings but kisses. The power of love overlooked the transgressions. The father redeemed the sins of his son by his kiss, and …

The father runs out from far away. "When we were still sinners, Christ died for us." The Father runs out. He runs out in his Son, when through him he descends from heaven and comes down on earth. "With me," the Son says, "is he …

Third, with respect to the humility of satisfaction, he adds: And rising up he came to his father. By this rising is understood the abandonment of sin and a certain distancing from it, which is the beginning of satisfaction. For "to make satisfaction is to …

And rising up, he came to his father. To come to the father is to be established in the Church through faith, where legitimate and fruitful confession of sins already may exist.

Yet while he was still far off. And before he could understand God, but nevertheless while he already piously sought Him.

His father saw him. For the impious and proud are fittingly said to not be seen, as if not held before the eyes. For someone held before the eyes is usually said to be one who is loved.

And he was moved with mercy, and running, fell on his neck. For the father did not desert the only-begotten Son, in whom he ran and descended even to our distant wandering. Because God was in Christ, reconciling the world to Himself (II Cor. V). …

And he kissed him. To be consoled by the word of God's grace unto the hope of the forgiveness of sins, that is, after long journeys remaining, to merit the kiss of charity from the father.

We must not only desire what is pleasing to God, but also carry it out in actual deed. You have now seen the warm repentance; behold also the father's compassion. He does not wait for the son to reach him, but himself hastens to meet …

And he arose,.... This shows that his resolution to arise was not of nature, but of grace, by its being put into execution; for it was made and executed, not in his own strength, but in another's.

They are sometimes ranked with harlots ( Matt. xxi. 32 ); here and elsewhere with sinners, such as were openly vicious, that traded with harlots, known rakes. Some think that the sinners here meant were heathen, and that Christ was now on the other side Jordan, or in Galilee of the Gentiles.

16 . [3.] Here were feet of mercy, and those feet quick-paced: He ran. 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 arms of mercy, and those arms stretched out to embrace him: He fell on his neck.

And he arose and came to his father - The moment he had resolved, he began to execute his resolution. While he was yet a great way off, his father saw him - Returning, starved, naked.

And kissed him - Or, kissed him again and again; the proper import of καταεφιλησεν αυτον. The father thus showed his great tenderness towards him, and his great affection for him.

THIS SENTENCE EXPRESSES the true turning point in the prodigal’s life story. Many other matters led up to it, and before he came to it there was much in him that was very hopeful; but this was the point itself, and had he never reached it he would have remained a prodigal, but would never have been the prodigal restored, and his life would have been a warning rather than an instruction to us.

"Our Father who art in heaven," is this Thy portraiture? It is even so (Jer 31:20). And because it is so, I wonder not that such incomparable teaching hath made the world new.

The parable before us is commonly known as the parable of "the prodigal son." It may be truly called a mighty spiritual picture. Unlike some of our Lord's parables, it does not convey to us one great lesson only, but many. Every part of it is particularly rich in instruction. We see, firstly, in this parable — a man following the natural bent of his own heart. Our Lord shows us a "younger son" making haste to go far away from a kind father's house, and "wasting his substance in riotous living."

I THOUGHT I would hardly preach a set discourse from this familiar text, but just give you some odds and ends of thought upon these words.

The parable before us is commonly known as the parable of "the prodigal son." It may be truly called a mighty spiritual picture. Unlike some of our Lord's parables, it does not convey to us one great lesson only, but many. Every part of it is particularly rich in instruction. We see, firstly, in this parable — a man following the natural bent of his own heart. Our Lord shows us a "younger son" making haste to go far away from a kind father's house, and "wasting his substance in riotous living." We have in these words, a faithful portrait of the mind with which we are all born. This is our likeness. We are all naturally proud and self-willed. We have no pleasure in fellowship with God. We long to depart, and go afar away from Him. We spend our time, and strength, and faculties, and affections — on things that cannot profit. The covetous man does it in one way; the slave of lusts and passions in another way; and the lover of pleasure in another way. In one point alone are all agreed. Like sheep, we all naturally "go astray, and turn every one to his own way." (Isaiah 53:6.) In the younger son's initial conduct, we see the natural heart of every man. He who knows nothing of these things, has yet much to learn. He is spiritually blind. The eyes of his understanding need to be opened. The worst ignorance in the world, is not to know ourselves. Happy is he who has been delivered from the kingdom of darkness — and been made acquainted with himself! Of too many it may be said, "They know not, neither will they understand. They walk on in darkness." (Psalm 82:5.) We see, secondly, in this parable — man finding out by bitter experience, that the ways of sin are hard.

ALL PERSONS ENGAGED IN EDUCATION will tell you that they find it far more difficult to make the mind unlearn its errors than to make it receive truth. If we could suppose a man totally ignorant of anything, we should have a fairer chance of instructing him quickly and effectually than we should have had if his mind had been previously stored with falsehood. I have no doubt you, each of you, find it harder to unlearn than to learn. To get rid of old prejudices and preconceived notions is a very hard struggle indeed.

ALL PERSONS ENGAGED IN EDUCATION will tell you that they find it far more difficult to make the mind unlearn its errors than to make it receive truth. If we could suppose a man totally ignorant of anything, we should have a fairer chance of instructing him quickly and effectually than we should have had if his mind had been previously stored with falsehood. I have no doubt you, each of you, find it harder to unlearn than to learn. To get rid of old prejudices and preconceived notions is a very hard struggle indeed. It has been well said, that those few words, “I am mistaken,” are the hardest in all the English language to pronounce, and certainly it takes very much force to compel us to pronounce them: and after having done so, it is even then difficult to wipe away the slime which an old serpentine error has left upon the heart. Better for us not to have known at all than to have known the wrong thing. Now, I am sure that this truth is never more true than when it applies to God. If I had been let alone to form my notion of God, entirely from Holy Scripture, I feel, that with the assistance of his Holy Spirit it would have been far more easy for me to understand what he is, and how he governs the world, than to learn even the truths of his own Word, after the mind had become perverted by the opinions of others. Why, brethren, who is it that gives a fair representation of God? The Arminian slanders God by accusing him (not in his own intention, but really so) of unfaithfulness; for he teaches that God may promise what he never performs; that he may give eternal life, and promise that those who have it shall never perish, and yet they may perish after all. He speaks of God as if he were a mutable being, for he talks of his loving men one day, and hating them the next; of his writing their names in the Book of Life one hour, and then erasing their names in the next.

THERE he is! He is as wretched as misery itself—as filthy as his brute associates who could satisfy themselves with husks—while he could not. His clothes hang about him in rags and what he is on the outside, that he is within. He is disgraced in the eyes of the good and the virtuous remember him with indignation. He has some desires to go back to his father's house but these desires are not sufficient to alter his condition. Mere desires have not scraped the filth from him, nor have they so much as patched his rags.

THERE he is! He is as wretched as misery itself—as filthy as his brute associates who could satisfy themselves with husks—while he could not. His clothes hang about him in rags and what he is on the outside, that he is within. He is disgraced in the eyes of the good and the virtuous remember him with indignation. He has some desires to go back to his father's house but these desires are not sufficient to alter his condition. Mere desires have not scraped the filth from him, nor have they so much as patched his rags. Whatever he may or may not desire, he is still filthy, still disgraced, still an alien from his father's house—and he knows it—for, by God's Grace, he has come to himself. He would have been angry if we had said as much as this before, but now we cannot describe him in words too black. With many tears and sighs he assures us that he is even worse than he appears to be and that no man can know all the depth of the vileness of his conduct—he has spent his living with harlots—he has despised a generous parent's love and broken loose from his wise control. He has done evil with both his hands to the utmost of his strength and opportunity. There he stands, notwithstanding this confession, just what I have described him to be—for even though he has said within himself, "I have sinned"—yet that confession has not removed his griefs. He acknowledges that he is not worthy to be called a son—and it is true he is not. But his unworthiness is not removed by his consciousness of it nor by his confession of it. He has no claims to a father's love. If that father shuts the door in his face, he acts with justice. If he shall refuse so much as to speak a single word, except words of rebuke, no one can blame the father, for the son has so sadly erred. To this the son utters no denial. He confesses that if he is cast away forever, he well deserves it.

THIS SENTENCE EXPRESSES the true turning point in the prodigal’s life story. Many other matters led up to it, and before he came to it there was much in him that was very hopeful; but this was the point itself, and had he never reached it he would have remained a prodigal, but would never have been the prodigal restored, and his life would have been a warning rather than an instruction to us. ‘He arose, and came to his father.’ Speaking, as I do, in extreme weakness, I have no words to spare; and while my voice holds out I shall speak straight to the point, and I pray the Lord to make every syllable practical and powerful by his Holy Spirit. I. We shall begin by noticing that HERE WAS ACTION‘He arose, and came to his father.’ He had already been in a state of thoughtfulness; he had come to himself, but now he was to go further, and come to his father. He had considered the past, and weighed it up, and seen the hollowness of all the world’s pleasures; he had seen his condition in reference to his father, and his prospects if he remained in the far-off country; he had thought upon what he ought to do, and what would be the probable result of such a course; but now he passed beyond the dreaminess of thought into matter-of-fact acting and doing. How long will it be, dear hearers, before you will do the same? We are glad to have you thoughtful; we hope that a great point is gained when you are led to consider your ways, to ponder your condition, and to look earnestly into the future, for thoughtlessness is the ruin of many a traveler to eternity, and by its means the unwary fall into the deep pit of carnal security and perish therein. But some of you have been among the ‘thoughtful’ quite long enough; it is time you passed into a more practical stage.

IN the Revised Version, if you will kindly look at the margin, you will find that the text there reads, "and kissed him much." This is a very good translation of the Greek which might bear the meaning, "Kissed him earnestly," or, "Kissed him eagerly," or, "Kissed him often." I prefer to have it in very plain language and, therefore, adopt the marginal reading of the Revised Version, "Kissed him much," as the text of my sermon, the subject of which will be the overflowing love of God toward the returning sinner. The first word, "and," links us on to all that had gone before. The parable is a very familiar one, yet it is so full of sacred meaning that it always has some fresh lesson for us. Let us, then, consider the preliminaries to this kissing. On the son's side, there was something, and on the father's side, much more. Before the prodigal son received these kisses of love, he had said in the far country, "I will arise and go to my father." He had, however, done more than that, otherwise his father's kiss would never have been upon his cheek. The resolve had become a deed—"He arose, and came to his father." A bushel full of resolutions is of small value—a single grain of practice is worth the whole. The determination to return home is good, but it is when the wandering boy begins the business of really carrying out the good resolve that he draws near the blessing. If any of you here present have long been saying, "I will repent. I will turn to God," leave off resolving and come to practicing! And may God, in His mercy, lead you both to repent and to believe in Christ! Before the kisses of love were given, this young man was on his way to his father, but he would not have reached him unless his father had come the major part of the way. When you give God an inch, He will give you a mile.

IN the Revised Version, if you will kindly look at the margin, you will find that the text there reads, "and kissed him much." This is a very good translation of the Greek which might bear the meaning, "Kissed him earnestly," or, "Kissed him eagerly," or, "Kissed him often." I prefer to have it in very plain language and, therefore, adopt the marginal reading of the Revised Version, "Kissed him much," as the text of my sermon, the subject of which will be the overflowing love of God toward the returning sinner.

I THOUGHT I would hardly preach a set discourse from this familiar text, but just give you some odds and ends of thought upon these words. You know that there are many people who are in such a low state of mind—and who have such a humble opinion of themselves that if I bring them a loaf of bread, they will be afraid to eat it—so I have only brought a few crumbs, this time, and my hope is that they will say with the Syrophenician woman, "Truth, Lord: yet the little dogs eat of the crumbs which fall from their masters' table." May any such persons who are here feel able to pick up a stray thought which shall be spiritual food to them, even manna sent from Heaven and, perhaps, when they have eaten one morsel of it, they may then dare to eat more, and yet more, until their souls are satisfied and they learn to rejoice in the God of their salvation! I am going to take a roving commission and ramble about somewhat more than usual—and I shall do so because I know there are many here who are, themselves, rambling. Perhaps if I ramble, I may come across them. If I keep along the city road, some of the hedge birds that are out of the way may get missed, but if I go over hedge and ditch and say something unusual here and something startling there—it may be that they will wonder how I went just where they happened to be as much as I marvel how they have managed to go where they are! My one thought at this time is not concerning my subject, but my objective.

He arose, and came - Was coming. But here is no indication of “haste.” He did not “run,” but came driven by his wants, and, as we may suppose, filled with shame, and even with some doubts whether his father would receive him. A great way off - This is a beautiful description - the image of his father’s happening to see him clad in rags, poor, and emaciated, and yet he recognized “his son,” and all the feelings of a father prompted him to go and embrace him. Had compassion - Pitied him. Saw his condition - his poverty and his wretched appearance - and was moved with compassion and love. And ran - This is opposed to the manner in which the son came. The beauty of the picture is greatly heightened by these circumstances. The son came slowly - the father “ran.” The love and joy of the old man were so great that he hastened to meet him and welcome him to his home. Fell on his neck - Threw his arms around his neck and embraced him. And kissed him - This was a sign at once of affection and reconciliation. This must at once have dissipated every doubt of the son about the willingness of his father to forgive and receive him. A kiss is a sign of affection, 1Sa 10:1; Gen 29:13. This is evidently designed to denote the “readiness of God” to pity and pardon returning sinners. In this verse of inimitable beauty is contained the point of the parable, which was uttered by the Saviour to vindicate “his own conduct” in receiving sinners kindly. Who could “blame” this father for thus receiving his repenting son? Not even a Pharisee could blame him; and our Saviour thus showed them, so that “they” could not resist it, that “God” received returning sinners, and that it was right for “him” also to receive them and treat them with attention.