Expositions of Holy Scripture: St. Luke Part 30

'THAT WHICH WAS LOST'

'An hundred sheep ... ten pieces of silver,... two sons.'--LUKE XV. 4,8,11.

The immediate occasion of these three inimitable parables, which have found their way to the heart of the world, needs to be remembered in order to grasp their import and importance. They are intended to vindicate Christ's conduct in a.s.sociating with outcasts and disreputable persons whom His Pharisaical critics thought a great deal too foul to be touched by clean hands. They were not meant to set forth with anything like completeness either what wanderers had to do to go back to G.o.d, or what G.o.d had done to bring wanderers back to Himself. If this had been remembered, many misconceptions, widespread and mischievous, especially affecting the meaning of the last of the three parables--that of the Prodigal Son--would have been avoided. The purpose of the parables accounts for Christ's accepting the division which His antagonists made of men, into 'righteous,' like themselves, and 'unclean,' like the publicans and sinners. There was a far deeper truth to be spoken about the condition of humanity than that. But for the purposes of His argument Christ pa.s.ses it by. The remembrance of the intention of the parables explains their incompleteness as a statement of what people call 'the way of salvation.' They were not meant to teach us that, but they were meant to show us that a human instinct which prizes lost things because they are lost has something corresponding to it in the divine nature, and so to vindicate the conduct of Christ.

I venture to isolate these three statements of the subjects of the parables, because I think that looking at the threefold aspect in which the one general thought is presented may help us to some useful considerations.

I. I ask you, then, to look with me, first, at the varying causes of loss.

The sheep was lost, the _drachma_ was lost, the son was lost.

But in each case the reason for the loss was different. Whilst I would avoid all fanciful inserting into our Lord's words of more than they can fairly bear, I would also avoid superficial evacuating them of any of their depth of significance. So I think it is not unintentional nor unimportant that in these three metaphors there are set forth three obviously distinct operative causes for man's departure from G.o.d.

The sheep did not intend to go anywhere, either to keep with or to leave the shepherd. It simply knew that gra.s.s was sweet, and that there, ahead of it, was another tuft, and it went after that. So it nibbled itself away out of the path, out of the shepherd's care, out of the flock's companions.h.i.+p. It was heedless; and therefore it was lost.

Now that is a fair statement of facts in regard to thousands of men, of whom I have no doubt there are some listening to me now. They do not intend any mischief, they have no purpose of rebellion or transgression, but they live what we call animal lives. The sheep knows only where the herbage is abundant and fresh: and it goes there. An animal has no foresight, and is the happier because it cannot look before and after. It has only a rudimentary conscience, if it has that. Its inclinations are restrained by no sense of obligation. Many men live just so, without restraint upon appet.i.te, without checking of inclination, without foresight except of the material good which a certain course of conduct may get. So, all unwitting, meaning no mischief, they wander further and further from the right road, and find themselves at last in a waterless desert.

Dear friends, am I speaking to any now who have too much yielded to inclinations, who have been unwilling to look forward to the end, and ask themselves what all will come to at the last, and who scarcely know what it is to take heed unto their ways, except in so far as worldly prudence may dictate certain courses of conduct for the purpose of securing certain worldly and perishable ends? I would plead, especially with the younger portion of my congregation, to take the touching picture of this first parable as a solemn prophecy of what certainly befalls every man who sets out upon his path without careful consideration of whither it leads to at the last; and who lives for the present, in any of its forms, and who lets himself be led by inclinations or appet.i.tes. The animal does so, and, as a rule, its instincts are its sufficient guide. But you and I are blessed or cursed, as the case may be, with higher powers, which, if we do not use, we shall certainly land in the desert. If a man who is meant to guide himself by intelligence, reason, will, foresight, conscience, chooses to go down to the level of the beast, the faculties that serve the beast will not serve the man. And even the sheep is lost from the flock if it yields only to these.

But how it speaks of the Lord's tender sympathy for the wanderers that He should put in the forefront of the parables this explanation of the condition of men, and should not at first charge it upon them as sin, but only as heedlessness and folly! There is much that in itself is wrong and undesirable, the criminality of which is diminished by the fact that it was heedlessly done, though the heedlessness itself is a crime.

Now turn to the second parable. The coin was heavy, so it fell; it was round, so it rolled; it was dead, so it lay. And there are people who are things rather than persons, so entirely have they given up their wills, and so absolutely do they let themselves be determined by circ.u.mstances. It was not the _drachma_ that lost itself, but it was the law of gravitation that lost it, and it had no power of resistance. This also is an explanation--partial, as I shall have to show you in a moment, but still real,--of a great deal of human wandering. There are ma.s.ses of men who have no more power to resist the pressure of circ.u.mstances and temptations than the piece of silver had when it dropped from the woman's open palm and trundled away into some dark corner. That lightens the darkness of much of the world's sin.

But for you to abnegate the right and power of resisting circ.u.mstances is to abdicate the sovereignty with which G.o.d has crowned you. All men are shaped by externals, but the shape which the externals impose upon us is settled by ourselves. Here are two men, for instance, exposed to precisely the same conditions: but one of them yields, and is ruined; the other resists, and is raised and strengthened. As Jesus Christ, so all things have a double operation. They are 'either a savour of life unto life or a savour of death unto death.' There is the stone. You may build upon it, or you may stumble over it: you take your choice. Here is the adverse circ.u.mstance. You may rule it, or you may let it rule you.

Circ.u.mstances and outward temptations are the fool's masters, and the wise man's servants. It all depends on the set of the sail and the firmness of the hand that grasps the tiller, which way the wind shall carry the s.h.i.+p. The same breeze speeds vessels on directly opposite courses, and so the same circ.u.mstances may drive men in two contrary directions, sending the one further and further away from, and drawing the other nearer and nearer to, the haven of their hearts.

Dear friends, as we have to guard against the animal life of yielding to inclinations and inward impulse, of forgetting the future, and of taking no heed to our paths, so, unless we wish to ruin ourselves altogether, we have to fight against the mechanical life which, with a minimum of volition, lets the world do with us what it will. And sure I am that there are men and women in this audience at this time who have let their lives be determined by forces that have swept them away from G.o.d.

In the third parable the foolish boy had no love to his father to keep him from emigrating. He wanted to be his own master, and to get away into a place where he thought he could sow his wild oats and no news of it ever reach the father's house. He wanted to have the fingering of the money, and to enjoy the sense of possession. And so he went off on his unblessed road to the harlots and the swine's trough.

And _that_ is no parable; that is a picture. The other two were parabolical representations; this is the thing itself. For carelessness of the bonds that knit a heart to G.o.d; hardness of an unresponsive heart unmelted by benefits; indifference to the blessedness of living by a Father's side and beneath His eye; the uprising of a desire of independence and the impatience of control; the exercise of self will--these are causes of loss that underlie the others of which I have been speaking, and which make for every one of us the essential sinfulness of our sin. It is rebellion, and it is rebellion against a Father's love.

Now, notice, that whilst the other two that we have been speaking about do partially explain the terrible fact that we go away from G.o.d, their explanation is only partial, and this grimmer truth underlies them. There are modern theories, as there were ancient ones, that say: 'Oh! sin is a theological bugbear. There is not any such thing. It is only indifference, ignorance, error.' And then there are other theorists that say: 'Sin! There is no sin in following natural laws and impulses. Circ.u.mstances shape men; heredity shapes them. The notion that their actions are criminal is a mere figment of an exploded superst.i.tion.'

Yes! and down below the ignorance, and inadvertence, and error, and heredity, and domination of externals, there lies the individual choice in each case. The man knows--however he sophisticates himself, or uses other people to provide him with sophistries--that he need not have done that thing unless he had chosen to do it. You cannot get beyond or argue away that consciousness. And so I say that all these immoral teachings, which are very common to-day, omit from the thing that they profess to a.n.a.lyse the very characteristic element of it, which is, as our Lord taught us, not the following inclination like a silly sheep; not the rolling away, in obedience to natural law, like the drachma; but the rising up of a rebellious will that desires a separation, and kicks against control, as in the case of the son.

So, dear friends, whilst I thankfully admit that much of the darkness of human conduct may be lightened by the representations of our two first parables, I cannot but feel that we have to leave to G.o.d the determination in each case of how far these have diminished individual criminality; and that we have to remember for ourselves that our departure from G.o.d is not explicable unless we recognise the fact that we have chosen rather to be away from Him than to be with Him; and that we like better to have our goods at our own disposal, and to live as it pleases ourselves.

II. So note, secondly, the varying proportions of loss and possession.

A hundred sheep; ten drachmas; two sons. The loss in one case is 1 per cent., a trifle; in the other case 10 per cent., more serious; in the last case 50 per cent., heartbreaking. Now, I do not suppose that our Lord intended any special significance to be attached to these varying numbers. Rather they were simply suggested by the cast of the parable in which they respectively occurred. A hundred sheep is a fair average flock; ten pieces of silver are the modest h.o.a.rd of a poor woman; two sons are a family large enough to represent the contrast which is necessary to the parable. But still we may permissibly look at this varying proportion in order to see whether it, too, cannot teach us something.

It throws light upon the owner's care and pains in seeking. In one aspect, these are set forth most strikingly by the parable in which the thing lost bears the smallest proportion to the thing still retained. The shepherd might well have said: 'One in a hundred does not matter much. I have got the ninety and nine.' But he went to look for it. But, in another aspect, the woman, of course, has a more serious loss to face, and possibly seeks with more anxiety. And when you come up to the last case, where half the household is blotted out, as it were, then we can see the depth of anxiety and pains and care which must necessarily follow.

But beyond the consideration that the ascending proportion suggests increasing pains and anxiety, there is another lesson, which seems to me even more precious, and it is this, that it matters very little to the loser how much he keeps, or what the worth of the lost thing is. There is something in human nature which makes anything that is lost precious by reason of its loss. n.o.body can tell how large a s.p.a.ce a tree fills until it is felled. If you lose one tiny stone out of a ring, or a bracelet, it makes a gap, and causes annoyance altogether disproportionate to the l.u.s.tre that it had when it was there. A man loses a small portion of his fortune in some unlucky speculation, and the loss annoys him a great deal more than the possession solaced him, and he thinks more about the hundreds that have vanished than about the thousands that remain. Men are made so. It is a human instinct, that apart altogether from the consideration of its intrinsic worth, and the proportion it bears to that which is still possessed, the lost thing draws, and the loser will take any pains to find it.

So Christ says, When a woman will light a candle and sweep the house and search diligently till she finds her lost sixpence (for the drachma was worth little more), and will bring in all her neighbours to rejoice with her, that is like G.o.d; and the human instinct which prizes lost things, not because of their value, but because they are lost, has something corresponding to it in the heart of the Majesty of the heavens. It is Christ's vindication, of course, as I need not remind you, of His own conduct. He says in effect, to these Pharisees, 'You are finding fault with Me for doing what we all do.

I am only acting in accordance with a natural human instinct; and when I thus act G.o.d Himself is acting in and through Me.'

If I had time, I think I could show that this principle, brought out in my texts, really sweeps away one of the difficulties which modern science has to suggest against Evangelical Christianity. We hear it said, 'How can you suppose that a speck of a world like this, amidst all these flaming orbs that stud the infinite depths of the heavens, is of so much importance in G.o.d's sight that His Son came down to die for it?' The magnitude of the world, as compared with others, has nothing to do with the question. G.o.d's action is determined by its moral condition. If it be true that here is sin, which rends men away from Him, and that so they are lost, then it is supremely natural that all the miracles of the Christian revelation should follow. The _rationale_ of the Incarnation lies in this, 'A certain man had a hundred sheep.... One of them went astray ... and He went into the wilderness and found it.'

III. Now I meant to have said a word about the varying glimpses that we have here, into G.o.d's claims upon us, and His heart.

Owners.h.i.+p is the word that describes His relation to us in the first two parables; love is the word that describes it in the third. But the owners.h.i.+p melts into love, because G.o.d does not reckon that He possesses men by natural right of creation or the like, unless they yield their hearts to Him, and give themselves, by their own joyful self-surrender, into His hands. But I must not be tempted to speak upon that matter; only, before I close, let me point you to that most blessed and heart-melting thought, that G.o.d accounts Himself to have lost something when a man goes away from Him.

That word 'the lost' has another, and in some senses a more tragical, significance in Scripture. The lost are lost to themselves and to blessedness. The word implies destruction; but it also carries with it this, that G.o.d prizes us, is glad to have us, and, I was going to say, feels an incompleteness in His possessions when men depart from Him.

Oh, brethren, surely such a thought as that should melt us; and if, as is certainly the case, we have strayed away from Him into green pastures, which have ended in a wilderness, without a blade of gra.s.s; or if we have rolled away from Him in pa.s.sive submission to circ.u.mstances; or if we have risen up in rebellion against Him, and claimed our separate right of possession and use of the goods that fall to us, if we would only think that He considers that He has lost us, and prizes us because we are lost to Him, and wants to get us back again, surely, surely it would draw us to Himself. Think of the greatness of the love into which the owners.h.i.+p is merged, as measured by the infinite price which He has paid to bring us back, and let us all say, 'I will arise and go to my Father.'

THE PRODIGAL AND HIS FATHER

'And He said, A certain man had two sons: 12. 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. 13. 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. 14. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 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 himself, 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 father, 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 compa.s.sion, 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 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.'--LUKE xv. 11-24.

The purpose of the three parables in this chapter has to be kept in mind. Christ is vindicating His action in receiving sinners, which had evoked the murmurings of the Pharisees. The first two parables, those of the lost sheep and the lost drachma, appeal to the common feeling which attaches more importance to lost property just because it is lost than to that which is possessed safely. This parable rises to a higher level. It appeals to the universal emotion of fatherhood, which yearns over a wandering child just because he has wandered.

We note a further advance, in the proportion of one stray sheep to the ninety-nine, and of one lost coin to the nine, contrasted with the sad equality of obedience and disobedience in the two sons. One per cent., ten per cent., are bearable losses, but fifty per cent.

is tragic.

I. The first part (vs. 11-16) tells of the son's wish to be his own master, and what came of it. The desire to be independent is good, but when it can only be attained by being dependent on him whose authority is irksome, it takes another colour. This foolish boy wished to be able to use his father's property as his own, but he had to get the father's consent first. It is a poor beginning of independence when it has to be set up in business by a gift.

That is the essential absurdity in our attempts to do without G.o.d and to shake off His control. We can only get power to seem to do it by misusing His gifts. When we say, 'Who is Lord over us?' the tongues which say it were given us by Him. The next step soon followed. 'Not many days after,' of course, for the sense of owners.h.i.+p could not be kept up while near the father. A man who wishes to enjoy worldly good without reference to G.o.d is obliged, in self-defence, to hustle G.o.d out of his thoughts as soon and as completely as possible.

The 'far country' is easily reached; and it is far, though a step can land us in it. A narrow bay may compel a long journey round its head before those on its opposite sh.o.r.es can meet. Sin takes us far away from G.o.d, and the root of all sin is that desire of living to one's self which began the prodigal's evil course.

The third step in his downward career, wasting his substance in riotous living, comes naturally after the two others; for all self-centred life is in deepest truth waste, and the special forms of gross dissipation to which youth is tempted are only too apt to follow the first sense of being their own masters, and removed from the safeguards of their earthly father's home. Many a lad in our great cities goes through the very stages of the parable, and, when a mother's eye is no longer on him, plunges into filthy debauchery. But living which does not outrage the proprieties may be riotous all the same; for all conduct which ignores G.o.d and a.s.serts self as supreme is flagrantly against the very nature of man, and is reckless waste.

Such a 'merry' life is sure to be 'short.' There is always famine in the land of forgetfulness of G.o.d, and when the first gloss is off its enjoyments, and one's substance is spent, its pinch is felt. The unsatisfied hunger of heart, which dogs G.o.dless living, too often leads but to deeper degradation and closer entanglement with low satisfactions. Men madly plunge deeper into the mud in hope of finding the pearl which has thus far eluded their search.

A miserable thing this young fool had made of his venture, having spent his capital, and now being forced to become a slave, and being set to nothing better than to feed swine. The G.o.dless world is a hard master, and has very odious tasks for its bondsmen. The unclean animals are fit companions for one who made himself lower than they, since filth is natural to them and shameful for him. They are better off than he is, for husks do nourish them, and they get their fill, but he who has sunk to longing for swine's food cannot get even that. The dark picture is only too often verified in the experience of G.o.dless men.

II. The wastrel's returning sanity is described in verses 17-20_a_.

'He came to himself.' Then he had been beside himself before. It is insanity to try to shake off G.o.d, to aim at independence, to wander from Him, to fling away our 'substance,' that is, our true selves, and to starve among the swine-troughs. He remembers the bountiful housekeeping at home, as starving men dream of feasts, and he thinks of himself with a kind of pity and amazement.

There is no sign that his conscience smote him, or that his heart woke in love to his father. His stomach, and it only, urged him to go home. He did, indeed, feel that he had been wrong, and had forfeited the right to be called a son, but he did not care much for losing that name, or even for losing the love to which it had the right, if only he could get as much to eat as one of the hired servants, whose relation to the master was less close, and, in patriarchal times, less happy, than that of slaves born in the house.

One good thing about the lad was that he did not let the gra.s.s grow under his feet, but, as soon as he had made the resolution, began to carry it into effect. The bane of many a resolve to go back to G.o.d is that it is 'sicklied o'er' by procrastination. The ragged prodigal has not much to leave which need hold him, but many such a one says, 'I will arise and go to my father to-morrow,' and lets all the to-morrows become yesterdays, and is sitting among the swine still.

Low as the prodigal's motive for return was, the fact of his return was enough. So is it in regard to our att.i.tude to the gospel. Men may be drawn to give heed to its invitations from the instinct of self-preservation, or from their sense of hungry need, and the belief that in it they will find the food they crave for, while there may be little consciousness of longing for more from the Father than the satisfaction of felt wants. The longing for a place in the Father's heart will spring up later, but the beginning of most men's taking refuge in G.o.d as revealed in Christ is the gnawing of a hungry heart. The call to all is, 'Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat.'

III. The climax of the parable, for which all the rest is but as scaffolding, is the father's welcome (vs. 20_b_-24). Filial love may die in the son's heart, but paternal yearning lives in the father's. The wanderer's heart would be likely to sink as he came nearer the father's tent. It had seemed easy to go back when he acted the scene in imagination, but every step homewards made the reality more difficult.

No doubt he hesitated when the old home came in sight, and perhaps his resolution would have oozed out at his finger ends if he had had to march up alone in his rags, and run the gauntlet of servants before he came to speech with his father. So his father's seeing him far off and running to meet him is exquisitely in keeping, as well as movingly setting forth how G.o.d's love goes out to meet His returning prodigals. That divine insight which discerns the first motions towards return, that divine pity which we dare venture to a.s.sociate with His infinite love, that eager meeting the shamefaced and slow-stepping boy half-way, and that kiss of welcome before one word of penitence or request had been spoken, are all revelations of the heart of G.o.d, and its outgoings to every wanderer who sets his face to return.