Daily public ledger. [volume] (Maysville, Ky.) 1892-191?, 1896-04-18
THE SUNDAY SCHOOL.
international Lesson for April no, 1885,
The Lost Found-Luke 1Bi11-24.
ARRANGED from Peloubet's Notes.

THE SECTION Includes the whole chapter,
or three aspects of the same great truths.
There Is no parallel for this parable In
the other Gospels: but many passages
| throw light on the different parts, as on
the wandering; Adam from Paradise; the
kingdoms of Israel and Judah, as shown
in the prophets; as on the fruit of sin;
Pisa. 107: Prov. 1:31, 80: 1876. Is; lisa. 57:20.
81; Rom. 1872: Solomon's experience in Ec-
| clesiastes: and as on the welcome ZONE:
lisa. lis; 55I-3; 557: Matt. lips; John
3l6; Rev. 22:l7; Rom. 5:s Eek. 1914 u.s.
1IME.-Dccember, A. d. 20, or early jan
unry, a. d. 90.
Professionalism in Perea.
LESSON NOTES.
This is TIE crown and pearl of par
ables. 1t Is a world Of wisdom and
hope and love condensed into a few
words. 1t Is vision of the heart of
Cod The tin ee parallels of this chip
ter should be. studied together, as each
one is completed by the others. The
Misunderstanding which might arise
from the presentation of one view are
corrected by the others. There is no
one view of mans sin and loss, nor of
Gods love to sinful man, which can pos
sibly present the truth on all sides
and in all lights. These parallels were
a further unfolding of the truth that
the Gospel was for all men. 1t pre-
pared the way for the reception of the
Gentiles, and enabled the disciples,
when the time cane, to see that the
welcoming of the 'ientiles was part of
the original plan CT Jesus.
The first picture we have presented
in the parable of the lesson is of he
Father and home. The householder is
our Heavenly Father, full of love for
Ills children The two sons represent
different characters and classes among
them. There is sense in Which ouly
those vino believe in Jesus and obey
God are His children Rom. s:14-i7;
John $3.50, ~, Az; but in another view
God is the Father of all men, though
wandering, and defled, and refusing To
act as children, for He has created them
IN His own image, cares for them, aud
loves them as His own children; all
owe HIM honor, love and obedience.
1t has been suggested that thia parable
with equal p"opriety might he called the
parable of the BerCaved Father.
The second picture presented is of
the wandering from this Father and
His home. The request of the younger
son is the expression of mans desire
to be independent of Gods control and
restraints. and to do as he pleases. He
Ia weary of seeing thou shalt nots"
over the gates of so many q temple of
pleasure, and thinks he can be happier
to yield TO his unrestrained lusts and
desires. So the younger son took his
journey into a far country" perhaps
TO Rome or Corinth, where were gath
cred every luxury and vice.
The third picture is of wasted life.
Some have applied this "riotous living"
chiefly TO wanton and dissipated sim
ners. 1t does apply to them, but ii APP
plies also to all sinners; for they do
with spiritual things what riotous men
do with earthly things. The worldly
life is always a wasteful life. Itwastes
body and soul. Itwastes life and health.
Sinners waste their Bibles, their Sab
baths, the influences of the Spirit, their
religious training, all their Heavenly
inheritance, and get nothing but tenn
porary pleasure in return.
The fourth picture of our lesson is of
n Famine. 1t was q famine of the soul.
The pleasures of the younger son soon
failed. His money was gone, his seem
ing friends left him, his conscience tor
tured him, his heart was empty, he had
none of the good things he had sought.
In the depths! This is our fifth pic
ture. We observe that in this far-off
land the prodigal, with all his banquets
and his lavishness had not gained a sin
gle friend, so that it was imperative
that he should have "joined himself
Literally glued himself to, in effect a
slave) to a citizen of that country"
who sent him into his fields to feed
swine. This was the most degrading
work Jew could do. The boosted
freedom of sin becomes the most de-
grading slavery.
Then it was that he came to himself,
as one awakening out of an evil dream,
or one who has lost his reason, and has
been wandering in strange hallucina-
tions, becomes himself again, and sees
things as they are. The sinner is like
Jonah, sleeping in the storm, dreaming
beautiful but unreal and cvanescent
dreams.
When he had come to himself the
first step was to resolve to go to his
father, the second step, to act. 1t
needed resolution. Doubtless the bat
lie of conflicting emotions-hope, vice,
conscience, father and home against
doubt whether he would be received;
shame, conscious unworthness, fear of
the taunts of his comprehensive very
severe. Ths proposition ITO" (came to
his father. v. 20) should be rendered
toward" lie did not come ito" his
father; his father came out to him.
The picture we now have is of the
welcome home. We should here note
that the robe was that which was worn
by Jews of rank; that the ring in the
east is the symbol of rank, equivalent
to armorial bearings in European coun-
tries; that shoes were worn only by
freemen, never by slaves. The saved
sinner is no hired servant. His serv-
ica 10 ~ 10