Lost and Is Found
This chapter is based on
the following verses:
THE parables of the lost sheep, the lost
coin, and the prodigal son, bring out in distinct lines God's pitying love for those who
are straying from Him. Although they have turned away from God, He does not leave them in
their misery. He is full of kindness and tender pity toward all who are exposed to the
temptations of the artful foe.
In the parable of the
prodigal son is presented the Lord's dealing with those who have once known the Father's
love, but who have allowed the tempter to lead them captive at his will.
"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."
This younger son had become
weary of the restraint of his father's house. He thought that his liberty was restricted.
His father's love and care for him were misinterpreted, and he determined to follow the
dictates of his own inclination.
The youth acknowledges no
obligation to his father, and expresses no gratitude; yet he claims the privilege of a
child in sharing his father's goods. The inheritance that would fall to him at his
father's death he desires to receive now. He is bent on present enjoyment, and cares not
for the future.
Having obtained his
patrimony, he goes into "a far country," away from his father's home. With money
in plenty, and liberty to do as he likes, he flatters himself that the desire of his heart
is reached. There is no one to say, Do not do this, for it will be an injury to yourself;
or, Do this, because it is right. Evil companions help him to plunge ever deeper into sin,
and he wastes his "substance with riotous living."
The Bible tells of men who
"professing themselves to be wise" "became fools" (Rom. 1:22); and
this is the history of the young man of the parable. The wealth which he has selfishly
claimed from his father he squanders upon harlots. The treasure of his young manhood is
The precious years of life, the strength of intellect, the bright visions of
youth, the spiritual aspirations--all are consumed in the fires of lust.
A great famine arises, he
begins to be in want, and he joins himself to a citizen of the country, who sends him into
the field to feed swine. To a Jew this was the most menial and degrading of employments.
The youth who has boasted of his liberty, now finds himself a slave. He is in the worst of
bondage--"holden with the cords of his sins." (Prov. 5:22.) The glitter and
tinsel that enticed him have disappeared, and he feels the burden of his chain. Sitting
upon the ground in that desolate and famine-stricken land, with no companions but the
swine, he is fain to fill himself with the husks on which the beasts are fed. Of the gay
companions who flocked about him in his prosperous days and ate and drank at his expense,
there is not one left to befriend him. Where now is his riotous joy? Stilling his
conscience, benumbing his sensibilities, he thought himself happy; but now, with money
spent, with hunger unsatisfied, with pride humbled, with his moral nature dwarfed, with
his will weak and untrustworthy, with his finer feelings seemingly dead, he is the most
wretched of mortals.
What a picture here of the
sinner's state! Although surrounded with the blessings of His love, there is nothing that
the sinner, bent on self-indulgence and sinful pleasure, desires so much as separation
from God. Like the ungrateful son, he claims the good things of God as his by right. He
takes them as a matter of course, and makes no return of gratitude, renders no service of
love. As Cain went out from the presence of the Lord to seek his home; as the prodigal
wandered into the "far country," so do sinners seek happiness in forgetfulness
of God. (Rom. 1:28.)
Whatever the appearance may
be, every life centered in self squandered. Whoever attempts to live apart from
wasting his substance. He is squandering the precious years, squandering the powers of
mind and heart and soul, and working to make himself bankrupt for eternity. The man who
separates from God that he may serve himself, is the slave of mammon. The mind that God
created for the companionship of angels has become degraded to the service of that which
is earthly and bestial. This is the end to which self-serving tends.
If you have chosen such a
life, you know that you are spending money for that which is not bread, and labor for that
which satisfieth not. There come to you hours when you realize your degradation. Alone in
the far country you feel your misery, and in despair you cry, "O wretched man that I
am! who shall deliver me from the body of this death?" Rom. 7:24. It is the statement
of a universal truth which is contained in the prophet's words, "Cursed be the man
that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord.
For he shall be like the heath in the desert, and shall not see when good cometh; but
shall inhabit the parched places in the wilderness, in a salt land and not
inhabited." Jer. 17:5, 6. God "maketh
His sun to rise on the evil and on the
good, and sendeth rain on the just and on the unjust" (Matt. 5:45); but men have the
power to shut themselves away from sunshine and shower. So while the Sun of Righteousness
shines, and the showers of grace fall freely for all, we may by separating ourselves from
God still "inhabit the parched places in the wilderness."
The love of God still yearns
over the one who has chosen to separate from Him, and He sets in operation influences to
bring him back to the Father's house. The prodigal son in his wretchedness "came to
himself." The deceptive power that Satan had exercised over him was broken. He saw
that his suffering was the result of his own folly, and he said, "How many hired
servants of my father's have bread enough and to spare, and I perish with hunger! I will
arise and go to may father." Miserable as he was, the prodigal found hope in the
conviction of his father's love. It was that love which was drawing him toward home. So it
is the assurance of God's love that constrains the sinner to return to God. "The
goodness of God leadeth thee to repentance." Rom. 2:4. A golden chain, the mercy and
compassion of divine love, is passed around every imperiled soul. The Lord declares,
"I have loved thee with an everlasting love; therefore with loving-kindness have I
drawn thee." Jer.31:3.
The son determines to confess
his guilt. He will go to his father, saying, "I have sinned against heaven, and
before thee, and am no more worthy to be called thy son." But he adds, showing how
stinted is his conception of his father's love, "Make me as one of thy hired
The young man turns from the
swine herds and the husks, and sets his face toward home. Trembling with weakness and
faint from hunger, he presses eagerly on his way. He has no covering to conceal his rags;
misery has conquered pride ,and he hurries on to beg a servant's place where he
was once a child.
Little did the gay,
thoughtless youth, as he went out from his father's gate, dream of the ache and longing
left in that father's heart. When he danced and feasted with his wild companions, little
did he think of the shadow that had fallen on his home. And now as with weary and painful
steps he pursues the homeward way, he knows not that one is watching for his return. But
while he is yet "a great way off" the father discerns his form. Love is of quick
sight. Not even the degradation of the years of sin can conceal the son from the father's
eyes. He "had compassion, and ran, and fell on his neck" in a long, clinging,
The father will permit no
contemptuous eye to mock at his son's misery and tatters. He takes from his own shoulders
the broad, rich mantle, and wraps it around the
son's wasted form, and the youth sobs out
his repentance, saying, "Father, I have sinned against heaven, and in thy sight, and
am no more worthy to be called thy son." The father holds him close to his side, and
brings him home. No opportunity is given him to ask a servant's place. He is a son, who
shall be honored with the best the house affords, and whom the waiting men and women shall
respect and serve.
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; and bring hither the fatted calf, and kill it; and let us eat and
be merry; for this my son was dead, and is alive again; he was lost, and is found. And
they began to be merry."
In his restless youth the
prodigal looked upon his father as stern and severe. How different his conception of him
now! So those who are deceived by Satan look upon God as hard and exacting. They regard
Him as watching to denounce and condemn, as unwilling to receive the sinner so long as
there is a legal excuse for not helping him. His law they regard as a restriction upon
men's happiness, a burdensome yoke from which they are glad to escape. But he whose eyes
have been opened by the love of Christ will behold God as full of compassion. He does not
appear as a tyrannical, relentless being, but as a father longing to embrace his repenting
son. The sinner will exclaim with the Psalmist, "Like as a father pitieth his
children, so the Lord pitieth them that fear Him." Ps. 103:13.
In the parable there is no
taunting, no casting up to the prodigal of his evil course. The son feels that the past is
forgiven and forgotten, blotted out forever. And so God says to the sinner, "I have
blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins," Isa.
44:22. "I will forgive their iniquity, and I will remember
their sin no more."
Jer. 31:34. "Let the wicked forsake his way, and the unrighteous man his thoughts;
and let him return unto the Lord, and He will have mercy upon him; and to our God, for He
will abundantly pardon." Isa. 55:7. "In those days, and in that time, saith the
Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of
Judah, and they shall not be found." Jer. 50:20.
What assurance here, of God's
willingness to receive the repenting sinner! Have you, reader, chosen your own way? Have
you wandered far from God? Have you sought to feast upon the fruits of transgression, only
to find them turn to ashes upon your lips? And now, your substance spent, your life-plans
thwarted, and your hopes dead, do you sit alone and desolate? Now that voice which has
long been speaking to your heart but to which you would not listen comes to you distinct
and clear, "Arise ye, and depart; for this is not your rest; because it is polluted,
it shall destroy you, even with a sore destruction." Micah 2:10. Return to your
Father's house. He invites you, saying, "Return unto Me; for I have redeemed
thee." Isa. 44:22.
Do not listen to the enemy's
suggestion to stay away from Christ until you have made yourself better; until you are
good enough to come to God. If you wait until then,
you will never come. When Satan
points to your filthy garments, repeat the promise of Jesus, "Him that cometh to Me I
will in no wise cast out." John 6:37. Tell the enemy that the blood of Jesus Christ
cleanses from all sin. Make the prayer of David your own, "Purge me with hyssop, and
I shall be clean; wash me, and I shall be whiter than snow." Ps. 51:7.
Arise and go to your Father.
He will meet you a great way off. If you take even one step toward Him in repentance, He
will hasten to enfold you in His arms of infinite love. His ear is open to the cry of the
contrite soul. The very first reaching out of the heart after God is known to Him. Never a
prayer is offered, however faltering, never a tear is shed, however secret, never a
sincere desire after God is cherished, however feeble, but the Spirit of God goes forth to
meet it. Even before the prayer is uttered or the yearning of the heart made known, grace
from Christ goes forth to meet the grace that is working upon the human soul.
Your heavenly Father will
take from you the garments defiled by sin. In the beautiful parabolic prophecy of
Zechariah, the high priest Joshua, standing clothed in filthy garments before the angel of
the Lord, represents the sinner. And the word is spoken by the Lord, "Take away the
filthy garments from him. And unto him He said, Behold, I have caused thine iniquity to
pass from thee, and I will clothe thee with change of raiment. . . . So they set a fair
miter upon his head, and clothed him with garments." Zech. 3:4, 5. Even so God will
clothe you with "the garments of salvation," and cover you with "the robe
of righteousness." Isa. 61:10. "Though ye have lien among the pots, yet shall ye
be as the wings of a dove covered with silver, and her feathers with yellow gold."
He will bring you into His
banqueting house, and His
banner over you shall be love. (Cant. 2:4) "If thou wilt
walk in My ways," He declares, "I will give thee places to walk among these that
stand by"--even among the holy angels that surround His throne. (Zech. 3:7.)
"As the bridegroom
rejoiceth over the bride, so shall thy God rejoice over thee." Isa. 62:5. "He
will save, He will rejoice over thee with joy; He will rest in His love; He will joy over
thee with singing." Zeph. 3:17. And heaven and earth shall unite in the Father's song
of rejoicing: "For this My son was dead, and is alive again; he was lost, and is
Thus far in the Saviour's
parable there is no discordant note to jar the harmony of the scene of joy; but now Christ
introduces another element. When the prodigal came home, the elder son "was in the
field; and as he came and drew nigh to the house, he heard music and dancing. And he
called one of the servants, and asked what these things meant. 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. And he was angry, and would not go in." This elder brother has not
been sharing in his father's anxiety and watching for the one that was lost. He shares
not, therefore, in the father's joy at the wanderer's return. The sounds of rejoicing
kindle no gladness in his heart. He inquires of a servant the reason of the festivity, and
the answer excites his jealousy. He will not go in to welcome his lost brother. The favor
shown the prodigal he regards as an insult to himself.
When the father comes out to
remonstrate with him, the pride and malignity of his nature are revealed. He dwells upon
his own life in his father's house as a round of unrequited service, and then places in
mean contrast the favor shown to the son just returned. He makes it plain that his own
service has been that of a servant rather
than a son. When he should have found an abiding
joy in his father's presence, his mind has rested upon the profit to accrue from his
circumspect life. His words show that it is for this he has foregone the pleasures of sin.
Now if this brother is to share in the father's gifts, the elder son counts that he
himself has been wronged. He grudges his brother the favor shown him. He plainly shows
that had he been in the father's place, he would not have received the prodigal. He does
not even acknowledge him as a brother, but coldly speaks of him as "thy son."
Yet the father deals tenderly
with him. "Son," he says, "thou art ever with me, and all that I have is
thine." Through all these years of your brother's outcast life, have you not had the
privilege of companionship with me?
Everything that could
minister to the happiness of his
children was freely theirs. The son need have no question
of gift or reward. "All that I have is thine." You have only to believe my love,
and take the gift that is freely bestowed.
One son had for a time cut
himself off from the household, not discerning the father's love. But now he has returned,
and the tide of joy sweeps away every disturbing thought. "This thy brother was dead,
and is alive again; and was lost, and is found."
Was the elder brother brought
to see his own mean, ungrateful spirit? Did he come to see that though his brother had
done wickedly, he was his brother still? Did the elder brother repent of his jealousy and
hardheartedness? Concerning this, Christ was silent. For the parable was still enacting,
and it rested with His hearers to determine what the outcome should be.
By the elder son were
represented the unrepenting Jews of Christ's day, and also the Pharisees in every age, who
look with contempt upon those whom they regard as publicans and sinners. Because they
themselves have not gone to great excesses in vice, they are filled with
self-righteousness. Christ met these cavilers on their own ground. Like the elder son in
the parable, they had enjoyed special privileges from God. They claimed to be sons in
God's house, but they had the spirit of the hireling. They were working, not from love,
but from hope of reward. In their eyes, God was an exacting taskmaster. They saw Christ
inviting publicans and sinners to receive freely the gift of His grace--the gift which the
rabbis hoped to secure only by toil and penance--and they were offended. The prodigal's
return, which filled the Father's heart with joy, only stirred them to jealousy.
In the parable the father's
remonstrance with the elder son was Heaven's tender appeal to the Pharisees. "All
I have is thine"--not as wages, but as a gift. Like the prodigal, you can
receive it only as the unmerited bestowal of the Father's love.
Self-righteousness not only
leads men to misrepresent God, but makes them coldhearted and critical toward their
brethren. The elder son, in his selfishness and jealousy, stood ready to watch his
brother, to criticize every action, and to accuse him for the least deficiency. He would
detect every mistake, and make the most of every wrong act. Thus he would seek to justify
his own unforgiving spirit. Many today are doing the same thing. While the soul is making
its very first struggles against a flood of temptations, they stand by, stubborn,
self-willed, complaining, accusing. They may claim to be children of God, but they are
acting out the spirit of Satan. By their attitude toward their brethren, these accusers
place themselves where God cannot give them the light of His countenance.
Many are constantly
questioning, "Wherewith shall I come before the Lord, and bow myself before the high
God? Shall I come before Him with burnt-offerings, with calves of a year old? Will the
Lord be pleased with thousands of rams, or with ten thousands of rivers of oil?" But
"He hath showed thee, O man, what is good; and what doth the Lord require of thee,
but to do justly, and to love mercy, and to walk humbly with thy God?" Micah 6:6-8.
This is the service that God
has chosen--"to loose the bands of wickedness, to undo the heavy burdens, and to let
the oppressed go free, and that ye break every yoke, . . . and that thou hide not thyself
from thine own flesh." Isa. 58:6, 7. When you see yourselves as sinners saved only by
the love of your heavenly Father, you will have tender pity for others who are suffering
in sin. You will no longer meet misery and repentance with jealousy and censure.
ice of selfishness is melted from your hearts, you will be in sympathy with God, and will
share His joy in the saving of the lost.
It is true that you claim to
be a child of God; but if this claim be true, it is "thy brother" that was
"dead, and is alive again; and was lost, and is found." He is bound to you by
the closest ties; for God recognizes him as a son. Deny your relationship to him, and you
show that you are but a hireling in the household, not a child in the family of God.
Though you will not join in
the greeting to the lost, the joy will go on, the restored one will have his place by the
Father's side and in the Father's work. He that is forgiven much, the same loves much. But
you will be in the darkness without. For "he that loveth not knoweth not God; for God
is love." 1 John 4:8.