the Week of Proper 28 / Ordinary 33
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Bible Dictionaries
The Prodigal Son
Whyte's Dictionary of Bible Characters
or A CERTAIN man had two sons. And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 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. The country-bred boy had been told stealthy and seductive stories about the delights of city life. 'A young man with a little money,' he had been told, 'can command anything he likes in the great city. A young man who has never been from home can have no idea of the pleasures that are provided in the city for young men whose fathers have money. The games, the shows, the theatres, the circuses, the feasts, the dances, the freedom of all kinds; there is absolutely nothing that a young man's heart can desire that is not open to him who brings a good purse of money to the city with him.' All these intoxications were poured into this young man's imagination, and he was but too good a pupil to such instructions.
How long will my father live? he began to ask. How long will that old man continue to stand in my way? It is not reasonable that a young man should be kept so long out of what really belongs to him. It is not fair to treat a grown-up man as if he were still a child. "Father, give me the portion of goods that falleth to me." It was a heartless speech. But secret visions of sin will soon harden the tenderest heart in the world. Cogitatio et imaginatio, according to À Kempis, are the two first steps of a young man's heart on its way down to the pit. Keep a young man's thoughts and imaginations clean, and he is safe, and will be a good son. But once pollute, by bad books or bad companionships, a young man's mind and imagination, and nothing in this world will hold that young man back from perdition.
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. Let one who lived for a long time in that far country describe it. "A darkened heart is the far country. For it is not by our feet, but by our affections, that we either leave Thee or return to Thee. Nor did that younger son look out for chariots, or ships, or fly with visible wings, that he might go to the far country. Unclean affections, and a God-abandoned heart, that is the far country. This was the world at whose gate I lay in imagination, while yet a boy. And this was the abyss of my vileness when I was cast away from before Thine eyes. Who was so vile before Thee as I was? I was vile even to myself."
And when he had spent all, there arose a mighty famine in that land; and he began to be in want. "A mighty famine" is perfect English. It is one of those great strokes of translation that sometimes surpass the original. "A mighty famine" puts a perfect picture of that far country before us. Now what chance, in the midst of a mighty famine, had a prodigal son who had already wasted all his substance with riotous living? What hope was there for him? What could a penniless spendthrift do? Till, covered with rags, and with all his bones staring till they could be counted, he threw himself upon a citizen of that country, and said:-'Only give me one crust-of-bread and water, and I will do anything you like to command me. I have a father at home, but that is far away. Oh, for my father's sake, and he will repay you, give me something to eat.' And he sent him into his fields to feed swine. "Did I see a boy of good make and mind, with the tokens on him of a refined nature, cast upon the world without provision, unable to say whence he came, or who were his family connections, I should conclude there was some secret connected with his history, and that he was one of whom, from one cause or another, his parents were ashamed." Such is Dr. Newman's picture of the human race, as it is fallen away from God, and gone into a far country.
"And when he came to himself."-Underline these words. Print these words in capitals. Engrave these words in letters of gold. For up till now sin has abounded, but henceforth grace is much more to abound. And already the abounding grace that the prodigal son is so soon to be met with, is beginning to drop from His lips Who here tells the prodigal's sad story. Look at the beautiful way in which the terrible truth is softened in the telling. Every word is so tenderly, and almost apologetically, chosen. You do not upbraid a son of yours when he is brought home to you safe and sound from the asylum. Whatever he may have said or done during his illness there, you refuse to listen to it. You say, My poor possessed child! You say, My son at that time was not responsible. And you shut your ears to all the heartless tales they tell about what he said and what he did when he was still beside himself. You rebuke his cruel accusers. You tell them that nobody reckons to a recovered man the things that would be reckoned and punished to an entirely sound-minded man. These grace-chosen words, "When he came to himself," already prepare us for the speedy return and complete restoration of this unhappy son, whose infirmity and affliction, rather than his sin and guilt, are the subject of his history as it is here told to us.
"But when he was yet a great way off, his father saw him." And we see him. Our Lord sees him, and He makes us see him. Look at him! Look how he runs! He runs like a man running for his life. He forgets his bleeding feet and his hungry belly. He outstrips everybody on the same road. He runs as he never ran before. But when he comes to the first sight of his father's house his strength suddenly fails him. He stands still, he sinks down, he beats his breast. He cries out as with an intolerable pain till the passers-by hasten on in fear. The man is possessed, one says to him. How long wilt thou be drunken? says another. But he sees them not. He hears them not. The only thing he sees is his father's house through his tears and his sobs. And all that any of the people in the fields or on the road could make out from him was always this: "Against thee, thee only, have I sinned, and done this evil in thy sight!"
And, then, all this long far-country time, his father's grey hairs were being brought down with sorrow to the grave. His father had never been the same man since that evil day when his son had left his father's door without kissing his father. He had ever since that day gone up and down his house a broken-hearted man. His very reapers had wept for him as they saw him walking up and down alone in his harvest fields. Every night also he sat and looked out of his window till the darkness fell again on all the land. And all through the darkness he listened all night for a footstep that never came. But, at last one day,-That is none other than my long-lost son! And when he was yet a great way off, his father saw him, and bad compassion, and ran, and fell on his neck, and kissed, him.
And now, among many other things, our Lord, I feel sure, would have us learn from this family history such things as this-The unspeakable evil of a mind early stained with the images of sensual sin. This young man was at one time as innocent of this sin, and was as loyal to his father and mother, as are any of your sons or mine. But on a fatal day some bad man told him a bad story. Some one whispered to his heart some of the evil secrets of Satan's kingdom. And then, as the Imitation has it, there was first the sinful knowledge, and then there arose out of that a sinful imagination, a picture of the sin, and then the young sinner's heart took a secret delight in the knowledge and the vision, and then he sought for an opportunity, and the opportunity soon came. A bad companion will do it. A bad book will do it. A bad picture will do it. The very classics themselves will sometimes do it. It is being done every day in our bothies, and in our workshops, and in our schools, and in our colleges. A bad story will do it. A bad song will do it. A bad jest will do it. Indeed, it is in the very air that all our sons breathe. It is in the very bread they eat. It is in the very water they drink. They cannot be in this world and clean escape it. For myself, one of the saintliest men I ever knew once told me certain evil things, just out of the evil fulness of his heart, when I was not asking for them. Evil things that I would not have known to this day but for that conversation. Supply me with a knife deep enough and sharp enough to cut that corrupt spot out of my memory, and I will, from this moment, cast it out on the dunghill of the devil for ever-as we had, at last, to cut off and cast him. It was some one like my early friend who polluted that young man's imagination till nothing could keep him back from becoming the prodigal son of whom our Lord here tells us all these things for our warning and for our rebuke.
The very finest point in all this history full of fine points, is this,-"When he was a great way off, his father saw him, and had compassion on him." And there is nothing more true in our own history than just this, and nothing more blessed for us to be told than just this, that our Father also sees us when we are yet a great way off from Him, and has compassion on us. When we are just beginning to remember that we have a Father; when we are just beginning to repent toward Him; when we are just beginning to pray to Him; when we are just beginning to believe on Him, and on His Son Jesus Christ our Saviour; when we are still at the very first beginnings of a penitent, returning, obedient, pure, and godly, life; ay, when we are yet a great way off from all these things, our Father sees us, and has compassion on us, and comes to meet us. I do not know a sweeter or a more consoling scripture anywhere than just this,-"When he was yet a great way off." For, what grace is in that! What encouragement, what hope, what comfort, what life from the dead is in that! Blessed be the lips that told this whole incomparable story, and added to it these words of gold-"a great way off."
And, then, to sum up. This whole story, in every syllable of it, has its exact and complete fulfilment in ourselves every day. A prince of Scripture exposition holds it to be doubtful whether our Lord intends under this family story to set forth the first conversion of a great sinner, or the repeated restorations of a great backslider. But the truth is, our Lord intends to set forth both; and much more than both. For not one, nor two, nor three, but all the steps and all the stages of sin and salvation in the soul of man, are most impressively and most unmistakably set before us in this masterpiece of our Master. From the temptation and fall of Adam, on to the marriage supper of the Lamb-all the history of the Church of God, and all the experiences of the individual sinner and saint, are to be found set forth in this most wonderful of all our Lord's histories. John Howe warns us that we must not think it strange if all the requisites to our salvation are not to be found together in any single passage of Holy Scripture. But, on the other hand, I will take it upon me to say that all the incidents and all the experiences of this evangelical history are to be found together in every soul of man who is under a full and perfect salvation. In a well-told story like this, all that the prodigal son came through, from first to last, must of necessity be set forth in so many successive steps and stages: the one step and stage following on the other. But that is not at all the case in the actual life of sin and grace in the soul. The soul is such that it is passing through all the steps and all the stages of sin and salvation at one and the same time. Some of the steps and stages of sin and salvation may be more present and more pressing at one time than at another time, but they are all somewhere or other within the soul, and are ready to spring up in it. We speak in our shallow way about the Apostle Paul being for ever out of the seventh of the Romans and for ever into the eighth. But Paul never spoke in that superficial fashion about himself. And he could not. For both chapters were fulfilling themselves within their profound author: sometimes at one and the same moment. Sometimes the old man was uppermost in Paul, and sometimes the new man; sometimes the flesh, and sometimes the spirit; sometimes the law and sin and death had Paul under their feet, and sometimes he was more than a conqueror over all the three. But, all the time, all the three were within Paul, and every page he writes, and every sermon he preaches, shows it. And so it is with ourselves, so far as this history, and so far as Paul's history, is our history. For, like the prodigal son, we are always having lewd stories told us about the far country. We are always dreaming of being at liberty to do as we like. We are always receiving our portion of goods, and we are always wasting our substance. We are always trying in vain to fill our belly with the husks that the swine do eat. And we are always arising and returning to our Father's house. In endless ways, impossible to be told, but by all God's true children every day to he experienced, every step and every stage of the prodigal's experience, both before he came to himself, and after it, is all to be found in the manifold, boundless, all-embracing, experience of every truly gracious heart. In His unsearchable wisdom, God has set both the whole world of sin, and the whole world of salvation, in every truly renewed heart. And that, not in successive and surmounting steps and stages, but at one and the same time. And that accumulating, complex, and exquisitely painful, state of things, will go on in every truly regenerate heart, till that day dawns when the greatest prodigal of us all, and the saddest saint of us all, shall begin to be merry.
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Whyte, Alexander. Entry for 'The Prodigal Son'. Alexander Whyte's Dictionary of Bible Characters. https://www.studylight.org/dictionaries/eng/wbc/t/the-prodigal-son.html. 1901.
