(16) He would fain have filled his belly.--It is singular that very many of the best MSS. give the simpler reading, "desired to be filled or satisfied." It is open to suppose either that they shrank from the reading in the text as too coarse, or that the later MSS. introduced "filled his belly" as more vivid and colloquial; or, as seems probable, that there may have been a variation of phrase even in the original autograph MSS. of St. Luke.

The husks that the swine did eat.--The word is generic, but it is commonly identified with the long bean-like pods of the carob-tree, or Ceratonia siliqua, or St. John's bread, in which some have seen the "locusts" of Matthew 3:4. They contain a good deal of saccharine matter, and are commonly used as food for swine in Syria and Egypt. Spiritually, they answer to the sensual pleasures in which men who are as the swine, identified with brute appetites, find adequate sustenance. The soul that was born to a higher inheritance cannot so satisfy itself. It seeks to be "like a beast with lower pleasures," but it is part of the Father's discipline that that baser satisfaction is beyond its reach.

Verse 16. - And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. So low was this poor lost man reduced, that in his bitter hunger he even came to long for the coarse but nutritious bean with which the herd was fed. These swine were of some value when fattened for the market; but he, the swineherd, was valueless - he might starve. The husks in question were the long bean-shaped pods of the carob tree (Caratonia siliqua), commonly used for fattening swine in Syria and Egypt. They contain a proportion of sugar. The very poorest of the population occasionally use them as food.

15:11-16 The parable of the prodigal son shows the nature of repentance, and the Lord's readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God's gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners' persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: wilful sinners misemploy their thoughts and the powers of their souls, mispend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding swine. A sinful state is a state constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal's wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!And he would fain have filled his belly with the husks,.... the fruit of the "Charub" tree, as the Syriac version interprets it; and which the Jews (y) say is , "the food of beasts": though, according to what is elsewhere said of it, it should be the food of men also. It is said (z) of R. Simeon ben Jochai, and his son, that they hid themselves in a cave for fear of the king, and a miracle was wrought for them, , a "Charub" tree was created for them, and a fountain of water; the one, as the gloss observes, was to eat the fruit of, and the other to drink of: but be they what they will, by them are meant, not worldly riches and honours, and carnal lusts and pleasures; though these are the principal things of the far country, of this world, or an unregenerate estate; and are greatly desired by carnal minds, and are but swine's meat, very mean food, yea, pernicious, empty, unsatisfying, and perishing; but these were the things this man had been desirous of, and lived upon before, and had ran through them, and had spent all his substance in the pursuit and enjoyment of them; and now he felt the gripes of a natural conscience for them, and found himself in want of something else: wherefore by these "husks" are meant works of righteousness done by men; which are like husks, external things, done only before men; empty things that have nothing within them; mere trash, and not food; and which can give no satisfaction; mere sordid food, fit only to be cast to dogs or swine; of an ill savour, hard to eat, and difficult digestion, and which affords no real nourishment; these this man greatly desired to fill his belly with: he found himself empty, and in want; as yet he had no thought of, at least not any desire after the bread in his father's house; but would fain have satisfied himself with his own doings, and have quieted his mind and conscience with a few external performances, a negative holiness, a legal repentance, and outward reformation: he laboured hard to make his own righteousness do; which was but striving to fill his belly with the east wind; and is what can never satisfy, because it is not answerable to the law and justice of God; and was no other than

that the swine did eat, self-righteous persons, like himself; for such an one was now the publican and sinner become, though he did not continue so. Christ's lambs and sheep do not eat such food, nor will, nor can they, only swinish, selfish persons; this is suitable to their nature, they eat it, and live upon it; which shows them to be unrenewed, and that their taste is not changed.

And no man gave unto him: not the husks, though this is the sense of the Arabic version, which renders it, "neither did he obtain them"; and so it seems to be ours and others: but these were at hand, which he might have taken himself, and did; nor is it reasonable to think he should wait to have them given him by another; or that he should be restrained from them; but it is to be understood of bread, or proper food, and that no man gave that unto him: and the words, as Calvin observes, may be read causally, "for no man gave to him"; and so are a reason why he craved husks, because no man gave him any bread: the citizen, or legal preacher, to whom he joined himself, gave him none; nor the swine, the self-righteous persons, to whom he was sent, and with whom he conversed, gave him none; he had nothing under the ministry, nor in conversation, that was proper food to him; there were nothing but these husks that presented, and he tried to satisfy himself with them; and indeed none but Christ can give the true bread, the bread of life, to those that are hungry, and in want.

(y) T. Hieros. Maascrot, fol. 50. 2.((z) T. Bab. Sabbat, fol. 33. 2.