The third parable of Luke 15 is a more elaborate treatment of the seeking-of-sinners theme. The parable’s popular title “prodigal son” probably puts the focus in the wrong place. Actually the story gives more attention to the father and his reaction than to the son’s return. The father’s response to the elder son’s resentment also shows how central a character he is in the parable. So a better title might be “the parable of the forgiving father” or “the parable of a father’s response to his two sons.”
The parable is unique to Luke and is almost allegorical. The father pictures God. The prodigal symbolizes the lost, especially the tax collectors and sinners of verse 1. The elder brother represents the self-righteous leadership, the Pharisees and scribes of verse 1 or anyone else who claims to serve God and yet is harsh toward the possibility of forgiveness for sinners. Because of the basic nature of parent-child relationships, as well as sibling rivalry, the story has a human poignancy that makes it one of the most touching of all of Jesus’ parables. The major issue is repentance before God and God’s willingness to forgive. The parable is Jesus’ final defense of the offer of good news in the face of official criticism of his association with sinners.
The parable opens with the younger son’s request to have his share of the estate. Since the boy is still single, he is probably in his late teens. The Greek term for the inheritance is suggestive, “the life” (ton bion). He wants his portion of what his father’s life will leave him. In a Jewish context the younger brother would receive half of what his elder brother received (Deut 21:17). In Jewish thinking a father should not divide the estate too early. Sirach 33:19-23 begins, “To son or wife, to brother or friend, give no power over yourself while you live; and give not your goods to another so as to ask for them again.” Nevertheless, in this parable the father grants the son’s request. It pictures God letting a sinner go his own way.
Having divided the living or the property (NIV) between the two sons, the father watches the younger son depart. On his own, the son loses everything in wild living. Finding a job, he ends up feeding swine, a job of great dishonor for a Jew. (Lev 11:7; Deut 14:8; Is 65:4; 66:17; 1 Maccabees 1:47; Jeremias 1972:129). Though employed, he still suffers. He longed to fill his stomach with the pods that the pigs were eating. These pods were either sweet beans from a carob or locust tree or else bitter berries. No one has anything to offer him. Even unclean animals are better off than he is. Here is the lostness of the sinner.
The son reflects on his condition and realizes that his father’s servants have it far better. Thus the sinner discovers his desperate situation because of sin. To be outside of God’s family is to be utterly alone. So the son comes home. The parable has two major points. First, repentance means an absolute reversal of status. The lost son has become a family member again. The father’s acceptance of the penitent son is total. This is God’s grace. This is why God pursues sinners. Second, others should have joy when the penitent returns. Reconciliation involves not only God and the individual but also the individual and the community.
The story is left hanging. The elder brother is left to contemplate the father’s words. We do not know if he comes in to celebrate or not. In literary terms, this is an open ending. What will he do? Jesus’ listeners are to contemplate their own response as well. The parable is truly a story of reversal. It is hope of such a reversal that causes Jesus to seek the sinner. The potential of God’s grace drives him to love others and actively pursue them.
Father Peter Karam