Nor is there any more beautiful picture of repentance than was drawn when the Master described the prodigal as “he came to himself,” his sin had not been mere folly, it had been madness. He remembered a former time of joy and plenty in his early home. He realized his present desperate need; he resolved to arise and go to his father. Most of all, he saw that his offense had been not only against a loving, earthly parent but against God, and that he was wholly undeserving of fellowship with his father. Repentance is not only sorrow for sin; it is an acknowledgment that the offense has been committed against a holy God; it is a change of heart toward him, and a resolution for a new life which manifests itself in definite action. “He arose, and came to his father.”
Strictly speaking, this is the end of the parable of the Prodigal Son. In another sense the most beautiful part immediately follows. It is a description of the matchless love shown by God to every repentant soul. The father had never ceased to love the prodigal or to hope and yearn for his return. He had been eagerly looking for his wayward son. The first sight of the prodigal filled his heart with compassion; he “ran, and fell on his neck, and kissed him.” The prodigal was ready to confess his fault, but the father scarcely heard his words as he commanded the servants to “bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring the fatted calf, and kill it, and let us eat, and make merry.” It is a picture not only of pardon but of complete restoration. It assures the sinner that as he turns to God he will be received into the closest fellowship of a son and heir and that his return will give joy to the heart of God who will regard him as one that “was dead, and is alive again,” as one who “was lost, and is found.”
The picture of the elder son is exquisitely sketched. It was unquestionably intended to describe the loveless Pharisees who envied the joy of the repentant publicans and sinners. It furthermore brings a message to all persons in every age to whom religion is merely a matter of unwilling obedience and of loveless faithfulness to the laws of God. It depicts souls out of fellowship with God, feeling no real joy in his service and sharing none of his gladness in the salvation of lost souls.
The elder brother knew nothing of the experience of a true son. He was merely a slave. When the prodigal returned he was not watching with his father, he was “in the field;” when he learned that his brother had been welcomed to the home he was filled with anger. He refused to enter the house and when his father came out to entreat him, he accused him of partiality and unkindness. His words described admirably the self-righteousness of the Pharisees, “I never transgressed a commandment of thine;” they also show how little he appreciated his true privileges, “thou never gavest me a kid.” The reply of his father intimates the possibilities which he never had appreciated and the privileges which he never had enjoyed, “Son, thou art ever with me, and all that is mine is thine.” It had always been possible for the Pharisees to enjoy the grace and mercy and love of God; but to them religion had been a mere burdensome round of rites and duties. It had given no satisfaction, no gladness, to their hearts. Something of their experience is paralleled even by Christians of the present day. Failing to appreciate the gracious pardon of God and his willingness to supply every spiritual need, forgetting the possibility of living in daily communion and fellowship with him, knowing nothing of his joys in the salvation and repentance of lost souls, they are seeking in their own strength, wearily and joylessly, to do the things that they believe to be right and to obey the commands of God, but their lives are like those of servants, not like the free, joyous, loving experience of true sons.
Possibly the most artistic touch in the parable is its abrupt close. We do not know whether the elder son yielded to the entreaty of his father or not. It was an appeal to the Pharisees; would they accept the grace of God and further his plans for the salvation of the lost, or would they continue to criticize and envy the repentant sinner? Shall we live as servants or as sons?
6. The Unrighteous Steward. Ch. 16:1-13
1 And he said also unto the disciples, There was a certain rich man, who had a steward; and the same was accused unto him that he was wasting his goods. 2 And he called him, and said unto him, What is this that I hear of thee? render the account of thy stewardship; for thou canst be no longer steward. 3 And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 And calling to him each one of his lord's debtors, he said to the first, How much owest thou unto my lord? 6 And he said, A hundred measures of oil. And he said unto him, Take thy bond, and sit down quickly and write fifty. 7 Then said he to another, And how much owest thou? And he said, A hundred measures of wheat. He saith unto him, Take thy bond, and write fourscore.
8 And his lord commended the unrighteous steward because he had done wisely: for the sons of this world are for their own generation wiser than the sons of the light. 9 And I say unto you, Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles. 10 He that is faithful in a very little is faithful also in much: and he that is unrighteous in a very little is unrighteous also in much. 11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12 And if ye have not been faithful in that which is another's, who will give you that which is your own? 13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.
The parable of the Unrighteous Steward is often regarded as the most perplexing of all the parables of our Lord. It seems to picture a man who robbed his master and received his master's praise and was pointed to by Jesus as an example for his followers; further, it seems to indicate that a place in heaven can be purchased with money. A more careful reading shows that the praise was bestowed, not for dishonesty, but for prudence and foresight, that our Lord would have his followers imitate these good qualities in a bad man, and further that it is possible to use wealth so generously as to secure endless satisfaction and joy.