1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them.” 3 So he told them this parable:
Lost Sheep
4: “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety–nine in the wilderness, and go after the one which is lost, until he finds it? 5: And when he has found it, he lays it on his shoulders, rejoicing. 6: And when he comes home, he calls together his friends and his neighbours, saying to them, ‘Rejoice with me, for I have found my sheep which was lost.’ 7: Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety–nine righteous persons who need no repentance.
Lost Coin
8: “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? 9: And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin which I had lost.’ 10: Just so, I tell you, there is joy before the angels of God over one sinner who repents.”
Younger Son Leaves Home
11 And he said, “There was a man who had two sons; 12 and the younger of them said to his father, ‘Father, give me the share of property that falls to me.’ And he divided his living between them. 13 Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living.
Tragedy
14 And when he had spent everything, a great famine arose in that country, and he began to be in want. 15 So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. 16 And he would gladly have fed on the pods that the swine ate; and no one gave him anything.
Resolve
17 But when he came to himself he said, ‘How many of my father’s hired servants have bread enough and to spare, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me as one of your hired servants.”‘ 20 And he arose and came to his father.
Homecoming
But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him.
21 And the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’
22 But the father said to his servants, ‘Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; 23 and bring the fatted calf and kill it, and let us eat and make merry; 24 for this my son was dead, and is alive again; he was lost, and is found.’ And they began to make merry.
Elder Son
25 “Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what this meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.’
28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, ‘Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. 30 But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!’
31 And he said to him, ‘Son, you are always with me, and all that is mine is yours. 32 It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”
EXPLANATION
Introduction
This chapter contains three parables about the mercy of God towards sinners. The chapter is often referred to as the “Gospel within the Gospel”.
The complete chapter forms the Gospel passage for Ordinary Time Sunday 24C.
In Lent Sunday 4C, verses 4–10, the first and second of the three parables, are omitted. However, as they are not long but bring out the message, they are included here.
1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them.” 3 So he told them this parable:
“Now the tax collectors and sinners were all drawing near to hear him” — Chapter 14 ended with the words, “He who has ears to hear, let him hear” (Lk. 14: 35). Those words were a challenge for sinners and this chapter 15 opens with the tax collectors and sinners coming close to Jesus to hear his words. ‘Hearing’ is a sign in Luke of conversion (Lk. 5: 1, 15; 6: 17, 27, 47, 49; 7: 29; 8: 8–18; 9: 35; 10: 16, 24, 39; 11: 28, 31).They are acknowledging their sinfulness and doing something about it.
Jesus was very welcoming to the “tax collectors and sinners” because he came on earth for sinners (Lk. 5: 30; 7; 34).
“And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them” — “This man” is a contemptuous reference.
Accepting sinners and eating with them is one of the main objections the Pharisees and scribes had against Jesus. In this way they showed that they rejected Jesus and expressed this by murmuring and complaining.
“eats with them” — He treated them as friends, companions, sharing the same table. The word “companion” is composed of two Latin words (com–panis) which mean to share bread with.
Speaking about John the Baptist in Chapter 7, Jesus praised him and the tax collectors were very pleased because they had been baptised by him. The Pharisees and scribes were not pleased because they had not accepted John’s baptism and God’s purpose for them — “(When they heard this all the people and the tax collectors justified God, having been baptized with the baptism of John; but the Pharisees and the lawyers rejected the purpose of God for themselves, not having been baptized by him.)” (Lk. 7: 29–30).
“So he told them this parable” — These three parables are addressed to the Pharisees and scribes. Jesus will describe searching for and welcoming sinners (Lk. 15: 4–7; 8–10; 11–32). All three stress the initiative of the shepherd, the woman and the father.
4: “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety–nine in the wilderness, and go after the one which is lost, until he finds it? 5: And when he has found it, he lays it on his shoulders, rejoicing. 6: And when he comes home, he calls together his friends and his neighbours, saying to them, ‘Rejoice with me, for I have found my sheep which was lost.’ 7: Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety–nine righteous persons who need no repentance.
“What man of you” — Jesus challenges the Pharisees. If they lose something, they search until they find. Then they restore what was lost to its original place and celebrate. Jesus asks the question, ‘Well, why should that be different to losing a person through sin? Heaven rejoices; why not you self–righteous Pharisees?’
“having a hundred sheep, if he has lost one of them, does not leave the ninety–nine in the wilderness, and go after the one which is lost, until he finds it?” — The shepherd goes to great lengths and takes huge risks by leaving the ninety–nine “in the wilderness” while he searches for the lost.
“And when he has found it, he lays it on his shoulders, rejoicing” — Luke emphasises the joy of finding the lost sheep.
The shepherd has to carry the lost sheep because when a sheep is lost it lies down and refuses to move.
“And when he comes home, he calls together his friends and his neighbours, saying to them, ‘Rejoice with me, for I have found my sheep which was lost’” — “Rejoice”. The lost sheep and the coin are not worth much compared to the ninety–nine or the nine. Yet, when found both the shepherd and the woman rejoice: Nothing and no one is insignificant to God.
The refrain of joy and merrymaking is repeated eight times: verses 6, 7, 9, 10; 23, 24; 29, 32.
“Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety–nine righteous persons who need no repentance” — Jesus described the purpose of his mission as “I have not come to call the righteous, but sinners to repentance.” (Lk. 5: 32).
Jesus is letting the Pharisees know that their attitude of self–righteousness is not the proper attitude.
8: “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? 9: And when she has found it, she calls together her friends and neighbours, saying, ‘Rejoice with me, for I have found the coin which I had lost.’ 10: Just so, I tell you, there is joy before the angels of God over one sinner who repents.”
“Or what woman” — The question is addressed to the Pharisees (verse 4).
Luke frequently adds the example of a female to that of a male (Lk. 1: 6–7; 2: 36–38; 4: 25, 38; 7: 11–15, 36–50; 8: 1–3, 19–21, 43–56; 10: 38–42; 11: 27; 13: 10–17).
“having ten silver coins” — This silver coin was a “drachma”, of about the same value as a denarius, approximately a day’s wage for an agricultural worker.
“if she loses one coin, does not light a lamp” — The woman had to light a lamp because there were no proper windows in the houses of the poor.
“and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbours, saying, ‘Rejoice with me, for I have found the coin which I had lost.’ Just so, I tell you, there is joy before the angels of God over one sinner who repents.” — This parable is almost word–identical with the parable of the lost sheep.
The refrain of joy and merrymaking is repeated eight times: verses 6, 7, 9, 10; 23, 24; 29, 32.
“before the angels of God” — Verse 7 spoke of “in heaven”.
11 And he said, “There was a man who had two sons; 12 and the younger of them said to his father, ‘Father, give me the share of property that falls to me.’ And he divided his living between them. 13 Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living.
And he said, “There was a man who had two sons” — The father is the central character in this parable.
“and the younger of them said to his father, ‘Father, give me the share of property that falls to me.’” — The Law laid down the portion of a father’s property that would be given to each of the sons — the elder got two–thirds, the younger one–third. The younger son is quite bold in asking for his share now, before his father’s death.
“And he divided his living between them. Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living” — The “loose living” could also be described as ‘reckless extravagance’ by which he became impoverished.
14 And when he had spent everything, a great famine arose in that country, and he began to be in want. 15 So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. 16 And he would gladly have fed on the pods that the swine ate; and no one gave him anything.
And when he had spent everything, a great famine arose in that country, and he began to be in want” — When he had nothing left the “great famine” meant that any friends or acquaintances he might have had could not help him as they too were in dire straits.
“So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine” — Because pigs were the animals most used in Greek and Roman sacrifices, Jews regarded these animals as symbolizing paganism and to have anything to do with them was tantamount to apostasy from Judaism. The younger son had lowered himself into one of the most reprehensible occupations a Jew could undertake.
“And he would gladly have fed on the pods that the swine ate” — He did not eat the pods, probably because the food of pigs disgusted him.
“and no one gave him anything” — Pigs were of more value and importance than the younger son; they had priority in food.
The implication is that he stole his food, another sin.
17 But when he came to himself he said, ‘How many of my father’s hired servants have bread enough and to spare, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me as one of your hired servants.”‘ 20 And he arose and came to his father.
“But when he came to himself he said” — When he realised what he had done and was doing.
“‘How many of my father’s hired servants have bread enough and to spare, but I perish here with hunger!” — He remembers his father’s goodness and generosity to his servants and slaves.
Memory of former goodness plays an important part in conversion and repentance.
“I will arise and go to my father” – The son makes a firm resolution to go to his father and confess his faults.
“and I will say to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son” — The son resolves to express his sorrow
“treat me as one of your hired servants.” — Because he is not worthy on account of his behaviour, the son plans to request not to be treated as a member of the family with family privileges such as equal status and inheritance but as a servant with a wage and without the guarantee of permanence. This is his expression of repentance.
“And he arose and came to his father” — He put his resolve into action; he did not postpone indefinitely.
Note the three stages in conversion and repentance: (i) admittance of sin; (ii) sorrow at not being God’s son; (iii) acceptance of a suitable penance to show the sincerity of his contrition.
But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him.
“But while he was yet at a distance, his father saw him and had compassion” — His father was constantly on the watch for the return of his son, obviously even before the boy decided to return. He really loved him and missed him and patiently hoped for his homecoming.
The father’s compassion included the forgiveness of losing all the inheritance he had given to the son who had squandered it and also the fact that he had associated with gentiles by feeding swine. The father’s love overlooked the sins of the young man.
“and ran and embraced him and kissed him” — The father was in no way indifferent to the son’s return. He did not remain at a distance until the son came and humbled himself. He did not saunter or walk to meet him. He “ran” to meet him.
For a Jewish father to run, embrace and kiss his grown son in public was most unbecoming. But it does show God’s eagerness to greet repentant sinners.
21 And the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’
“And the son said to him, ‘Father’” — Even though he was about to request to be treated as a servant, he uses the word “Father”; he is still his son, unlike the elder brother’s attitude.
“I have sinned against heaven and before you; I am no longer worthy to be called your son’” — The son mentions the sin against God before his sin regarding his father.
The father ignores these words and interrupts his son, not allowing him to say anything else he had intended to say. It is as if he was saying, ‘do not be stupid now and say that you are not worthy to be my son; of course, you are”. Note that he did not reproach him for his past. In this way the father showed how overjoyed he was and how he loved his son.
22 But the father said to his servants, ‘Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; 23 and bring the fatted calf and kill it, and let us eat and make merry; 24 for this my son was dead, and is alive again; he was lost, and is found.’ And they began to make merry.
“But the father said to his servants, ‘Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf and kill it, and let us eat and make merry” — “the best robe” would be a ceremonial robe, probably the father’s own; the signet ring would be the sign of authority and the shoes or sandals would be for the feet of members of the family; servants and slaves went barefoot. All three were signs of special status and freedom of those who were not slaves or servants (Gn. 41: 42; Esther 3: 10; I Mac 6: 15). The son is fully restored to the family status.
Could it be that the son had no footwear, having been a servant to a Gentile? This is a thought.
“The fatted calf” was one specially fed to make it flavoured and tender for a banquet or special event. It did not mix with the other cattle and was specially treated in preparation for a significant celebration.
“for this my son was dead, and is alive again; he was lost, and is found” — The father will repeat these words in verse 32. The deeper meaning is that they recall the finding of Jesus in the Temple (he was lost and was found) and also his resurrection (he was dead and is now alive). The sinner who repents is likened to Jesus in his Finding and Resurrection.
“And they began to make merry” — The refrain of joy and merrymaking is repeated eight times: verses 6, 7, 9, 10; 23, 24; 29, 32. This joy and merrymaking is a sharing in the Father’s joy.
25 “Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what this meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.’
“Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what this meant. And he said to him, ‘Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.’
28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, ‘Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. 30 But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!’
But he was angry and refused to go in” — The elder son describes the attitude of the Pharisees in verse 2 who objected to Jesus eating with sinners. They would not associate with such persons. The elder son refuses to associate at a meal with his sinful brother.
“His father came out and entreated him” — The father had gone to meet his younger son on returning. Now he goes out to meet the elder son on his returning. He shows no difference in his attitude to both sons.
“but he answered his father, ‘Lo, these many years I have served you” — This son was rude in not addressing his father by “Father”. The implication is that this was a deliberate slight. He is saying that he is not his father’s son because the father never treated him as such. Unlike the younger son, he is really rude to his father.
By stressing that “for these many years” he had served (the Greek word is “slaved for”) his father, the elder son is saying that he is not a son but a slave.
“and I never disobeyed your command” — The attitude of the Pharisees was that they obeyed God perfectly. The older son has the same attitude, he is perfect.
“yet you never gave me a kid, that I might make merry with my friends” — All the grievances against his father which were festering in the son’s heart for years now are exposed. He obviously did not understand his father’s love for both sons.
There is a hint that he was alienated from his father and so he excluded him in saying that he had wanted to celebrate with “his friends”. No doubt these “friends” were also self–righteous, unlike his father who associated, welcomed and ate with sinners.
“But when this son of yours came’ — The elder refers to the younger son as “This son of yours”. Such a sinner is not my brother as far as I am concerned, he is saying. He repudiates his brother.
“devoured your living with harlots” — There is no way in which the elder son could know what the younger son did to waste his inheritance. His anger coloured his thinking.
31 And he said to him, ‘Son, you are always with me, and all that is mine is yours. 32 It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”
And he said to him, ‘Son” — The father calls him in a more affectionate way, “my child”. He loves this son as he loves the younger.
“you are always with me, and all that is mine is yours” — The younger son had no further claim on the father’s estate and property.
“It was fitting to make merry and be glad” — The Greek original is much stronger and really means “It was necessary”. The message for us is that we must rejoice and even celebrate at the conversion of each sinner.
“for this your brother was dead, and is alive; he was lost, and is found.’” — This is the second time that the father uses these words, clearly for emphasis. What is being highlighted is that by becoming man God’s Son assumed human nature and the form of a sinner. He is now on his way to Jerusalem and to death and resurrection.
“this your brother” — The father is letting the elder son know that in spite of his disclaiming his younger brother because of he is a sinner, he remains his brother.
The refrain of joy and merrymaking is repeated eight times: verses 6, 7, 9, 10; 23, 24; 29, 32. This joy is always a sharing in the Father’s joy.
APPLICATION
The Father: This Sunday Gospel is the best known and most loved of all the parables. The parable of the father and two sons is most frequently called “The Prodigal Son”. He occupies verses 11 to 24. He has no active part to play in the second part, verses 25 to 32, which deal with the elder brother. The central figure is the father who dominates the entire parable. He is entirely wrapped up in his family of two sons and he loves both passionately.
Both sons share the sin of selfishness and each lives for himself. Neither shows any great personal love for the father. Both are prepared to use him.
There is no doubt that the parable is primarily about the love, mercy and compassion of God the Father, represented by “the father”. It is unfortunate that because of his false preconceived ideas the elder son cannot understand his father’s love for both sons or how he could show mercy to the younger, with whom he did not agree. It is also unfortunate that so many people cannot understand, and perhaps do not even try to understand, how God the Father can love them as he does
What are the characteristics of “the father”? He loves each son deeply and cannot do enough for both. We can say that he lives for both and does not show more preference for one over the other. He desires nothing more than to have each live with him and be a united family. Unfortunately that is not how both sons perceive their relationship with the father. While they admit that they are sons they regard themselves as servants, indeed slaves. The younger returns home to be a slave; the elder regards his years of living at home as no better than slavery.
The father does not reprimand or find fault with either son on returning home. He welcomes both and treats each with tenderness. When one has left him the father never gives up hope of his return but waits patiently. When both come home he celebrates lavishly because he is so overjoyed.
We can be like the sons. One dissipated his father’s gifts; the other ignored the gifts he had received from his father, was unforgiving and had no reason to be other than jealous over some perceived hurt
It is worth recalling that we can be God’s children only when we have his characteristics. From this parable we learn that like our Father we must love God’s children including the sinners and those who have separated themselves from him. Like our Father we must keep seeking for the return and give an outstanding welcome when that happens. “We must celebrate and rejoice”.
Sacrament of Reconciliation
The Bible says that sin is universal; everybody sins. Indeed, “he who says he has no sin is a liar”. We all know this. But like the older brother, some do not admit it. He was too self–righteous to acknowledge the truth. He refused to own up to the several sins recorded about him. He refused to be one with his father.
“The whole power of the sacrament of Penance consists in restoring us to God’s grace and joining us with him in an intimate friendship. Reconciliation with God is thus the purpose and effect of this sacrament. (Catechism of the Catholic Church, 1468)
This sacrament brings about a spiritual resurrection. We are restored to the dignity and blessings of the life of the children of God
A big difference between the younger and elder sons was that the younger made a firm resolution, “I will arise and go to my father”. The elder man refused to go with his father. Lent is a time for reconciliation with God. How many are like the younger or elder son?
Perhaps a better way of looking at my condition is to judge how honest I am with God — really sincere and truthful about my relationship, or fooling myself, like the elder brother?
Commantary on the 4th Sunday of Lent (C)- 2013.03.10
LUKE. 15: 1–32
Lent Sunday 4C
(Verses 4–11 omitted in Liturgy)
TEXT
Setting
1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them.” 3 So he told them this parable:
Lost Sheep
4: “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety–nine in the wilderness, and go after the one which is lost, until he finds it? 5: And when he has found it, he lays it on his shoulders, rejoicing. 6: And when he comes home, he calls together his friends and his neighbours, saying to them, ‘Rejoice with me, for I have found my sheep which was lost.’ 7: Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety–nine righteous persons who need no repentance.
Lost Coin
8: “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? 9: And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin which I had lost.’ 10: Just so, I tell you, there is joy before the angels of God over one sinner who repents.”
Younger Son Leaves Home
11 And he said, “There was a man who had two sons; 12 and the younger of them said to his father, ‘Father, give me the share of property that falls to me.’ And he divided his living between them. 13 Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living.
Tragedy
14 And when he had spent everything, a great famine arose in that country, and he began to be in want. 15 So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. 16 And he would gladly have fed on the pods that the swine ate; and no one gave him anything.
Resolve
17 But when he came to himself he said, ‘How many of my father’s hired servants have bread enough and to spare, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me as one of your hired servants.”‘ 20 And he arose and came to his father.
Homecoming
But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him.
21 And the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’
22 But the father said to his servants, ‘Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; 23 and bring the fatted calf and kill it, and let us eat and make merry; 24 for this my son was dead, and is alive again; he was lost, and is found.’ And they began to make merry.
Elder Son
25 “Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what this meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.’
28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, ‘Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. 30 But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!’
31 And he said to him, ‘Son, you are always with me, and all that is mine is yours. 32 It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”
EXPLANATION
Introduction
This chapter contains three parables about the mercy of God towards sinners. The chapter is often referred to as the “Gospel within the Gospel”.
The complete chapter forms the Gospel passage for Ordinary Time Sunday 24C.
In Lent Sunday 4C, verses 4–10, the first and second of the three parables, are omitted. However, as they are not long but bring out the message, they are included here.
1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them.” 3 So he told them this parable:
“Now the tax collectors and sinners were all drawing near to hear him” — Chapter 14 ended with the words, “He who has ears to hear, let him hear” (Lk. 14: 35). Those words were a challenge for sinners and this chapter 15 opens with the tax collectors and sinners coming close to Jesus to hear his words. ‘Hearing’ is a sign in Luke of conversion (Lk. 5: 1, 15; 6: 17, 27, 47, 49; 7: 29; 8: 8–18; 9: 35; 10: 16, 24, 39; 11: 28, 31).They are acknowledging their sinfulness and doing something about it.
Jesus was very welcoming to the “tax collectors and sinners” because he came on earth for sinners (Lk. 5: 30; 7; 34).
“And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them” — “This man” is a contemptuous reference.
Accepting sinners and eating with them is one of the main objections the Pharisees and scribes had against Jesus. In this way they showed that they rejected Jesus and expressed this by murmuring and complaining.
“eats with them” — He treated them as friends, companions, sharing the same table. The word “companion” is composed of two Latin words (com–panis) which mean to share bread with.
Speaking about John the Baptist in Chapter 7, Jesus praised him and the tax collectors were very pleased because they had been baptised by him. The Pharisees and scribes were not pleased because they had not accepted John’s baptism and God’s purpose for them — “(When they heard this all the people and the tax collectors justified God, having been baptized with the baptism of John; but the Pharisees and the lawyers rejected the purpose of God for themselves, not having been baptized by him.)” (Lk. 7: 29–30).
“So he told them this parable” — These three parables are addressed to the Pharisees and scribes. Jesus will describe searching for and welcoming sinners (Lk. 15: 4–7; 8–10; 11–32). All three stress the initiative of the shepherd, the woman and the father.
4: “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety–nine in the wilderness, and go after the one which is lost, until he finds it? 5: And when he has found it, he lays it on his shoulders, rejoicing. 6: And when he comes home, he calls together his friends and his neighbours, saying to them, ‘Rejoice with me, for I have found my sheep which was lost.’ 7: Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety–nine righteous persons who need no repentance.
“What man of you” — Jesus challenges the Pharisees. If they lose something, they search until they find. Then they restore what was lost to its original place and celebrate. Jesus asks the question, ‘Well, why should that be different to losing a person through sin? Heaven rejoices; why not you self–righteous Pharisees?’
“having a hundred sheep, if he has lost one of them, does not leave the ninety–nine in the wilderness, and go after the one which is lost, until he finds it?” — The shepherd goes to great lengths and takes huge risks by leaving the ninety–nine “in the wilderness” while he searches for the lost.
“And when he has found it, he lays it on his shoulders, rejoicing” — Luke emphasises the joy of finding the lost sheep.
The shepherd has to carry the lost sheep because when a sheep is lost it lies down and refuses to move.
“And when he comes home, he calls together his friends and his neighbours, saying to them, ‘Rejoice with me, for I have found my sheep which was lost’” — “Rejoice”. The lost sheep and the coin are not worth much compared to the ninety–nine or the nine. Yet, when found both the shepherd and the woman rejoice: Nothing and no one is insignificant to God.
The refrain of joy and merrymaking is repeated eight times: verses 6, 7, 9, 10; 23, 24; 29, 32.
“Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety–nine righteous persons who need no repentance” — Jesus described the purpose of his mission as “I have not come to call the righteous, but sinners to repentance.” (Lk. 5: 32).
Jesus is letting the Pharisees know that their attitude of self–righteousness is not the proper attitude.
8: “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? 9: And when she has found it, she calls together her friends and neighbours, saying, ‘Rejoice with me, for I have found the coin which I had lost.’ 10: Just so, I tell you, there is joy before the angels of God over one sinner who repents.”
“Or what woman” — The question is addressed to the Pharisees (verse 4).
Luke frequently adds the example of a female to that of a male (Lk. 1: 6–7; 2: 36–38; 4: 25, 38; 7: 11–15, 36–50; 8: 1–3, 19–21, 43–56; 10: 38–42; 11: 27; 13: 10–17).
“having ten silver coins” — This silver coin was a “drachma”, of about the same value as a denarius, approximately a day’s wage for an agricultural worker.
“if she loses one coin, does not light a lamp” — The woman had to light a lamp because there were no proper windows in the houses of the poor.
“and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbours, saying, ‘Rejoice with me, for I have found the coin which I had lost.’ Just so, I tell you, there is joy before the angels of God over one sinner who repents.” — This parable is almost word–identical with the parable of the lost sheep.
The refrain of joy and merrymaking is repeated eight times: verses 6, 7, 9, 10; 23, 24; 29, 32.
“before the angels of God” — Verse 7 spoke of “in heaven”.
11 And he said, “There was a man who had two sons; 12 and the younger of them said to his father, ‘Father, give me the share of property that falls to me.’ And he divided his living between them. 13 Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living.
And he said, “There was a man who had two sons” — The father is the central character in this parable.
“and the younger of them said to his father, ‘Father, give me the share of property that falls to me.’” — The Law laid down the portion of a father’s property that would be given to each of the sons — the elder got two–thirds, the younger one–third. The younger son is quite bold in asking for his share now, before his father’s death.
“And he divided his living between them. Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living” — The “loose living” could also be described as ‘reckless extravagance’ by which he became impoverished.
14 And when he had spent everything, a great famine arose in that country, and he began to be in want. 15 So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. 16 And he would gladly have fed on the pods that the swine ate; and no one gave him anything.
And when he had spent everything, a great famine arose in that country, and he began to be in want” — When he had nothing left the “great famine” meant that any friends or acquaintances he might have had could not help him as they too were in dire straits.
“So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine” — Because pigs were the animals most used in Greek and Roman sacrifices, Jews regarded these animals as symbolizing paganism and to have anything to do with them was tantamount to apostasy from Judaism. The younger son had lowered himself into one of the most reprehensible occupations a Jew could undertake.
“And he would gladly have fed on the pods that the swine ate” — He did not eat the pods, probably because the food of pigs disgusted him.
“and no one gave him anything” — Pigs were of more value and importance than the younger son; they had priority in food.
The implication is that he stole his food, another sin.
17 But when he came to himself he said, ‘How many of my father’s hired servants have bread enough and to spare, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me as one of your hired servants.”‘ 20 And he arose and came to his father.
“But when he came to himself he said” — When he realised what he had done and was doing.
“‘How many of my father’s hired servants have bread enough and to spare, but I perish here with hunger!” — He remembers his father’s goodness and generosity to his servants and slaves.
Memory of former goodness plays an important part in conversion and repentance.
“I will arise and go to my father” – The son makes a firm resolution to go to his father and confess his faults.
“and I will say to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son” — The son resolves to express his sorrow
“treat me as one of your hired servants.” — Because he is not worthy on account of his behaviour, the son plans to request not to be treated as a member of the family with family privileges such as equal status and inheritance but as a servant with a wage and without the guarantee of permanence. This is his expression of repentance.
“And he arose and came to his father” — He put his resolve into action; he did not postpone indefinitely.
Note the three stages in conversion and repentance: (i) admittance of sin; (ii) sorrow at not being God’s son; (iii) acceptance of a suitable penance to show the sincerity of his contrition.
But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him.
“But while he was yet at a distance, his father saw him and had compassion” — His father was constantly on the watch for the return of his son, obviously even before the boy decided to return. He really loved him and missed him and patiently hoped for his homecoming.
The father’s compassion included the forgiveness of losing all the inheritance he had given to the son who had squandered it and also the fact that he had associated with gentiles by feeding swine. The father’s love overlooked the sins of the young man.
“and ran and embraced him and kissed him” — The father was in no way indifferent to the son’s return. He did not remain at a distance until the son came and humbled himself. He did not saunter or walk to meet him. He “ran” to meet him.
For a Jewish father to run, embrace and kiss his grown son in public was most unbecoming. But it does show God’s eagerness to greet repentant sinners.
21 And the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’
“And the son said to him, ‘Father’” — Even though he was about to request to be treated as a servant, he uses the word “Father”; he is still his son, unlike the elder brother’s attitude.
“I have sinned against heaven and before you; I am no longer worthy to be called your son’” — The son mentions the sin against God before his sin regarding his father.
The father ignores these words and interrupts his son, not allowing him to say anything else he had intended to say. It is as if he was saying, ‘do not be stupid now and say that you are not worthy to be my son; of course, you are”. Note that he did not reproach him for his past. In this way the father showed how overjoyed he was and how he loved his son.
22 But the father said to his servants, ‘Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; 23 and bring the fatted calf and kill it, and let us eat and make merry; 24 for this my son was dead, and is alive again; he was lost, and is found.’ And they began to make merry.
“But the father said to his servants, ‘Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf and kill it, and let us eat and make merry” — “the best robe” would be a ceremonial robe, probably the father’s own; the signet ring would be the sign of authority and the shoes or sandals would be for the feet of members of the family; servants and slaves went barefoot. All three were signs of special status and freedom of those who were not slaves or servants (Gn. 41: 42; Esther 3: 10; I Mac 6: 15). The son is fully restored to the family status.
Could it be that the son had no footwear, having been a servant to a Gentile? This is a thought.
“The fatted calf” was one specially fed to make it flavoured and tender for a banquet or special event. It did not mix with the other cattle and was specially treated in preparation for a significant celebration.
“for this my son was dead, and is alive again; he was lost, and is found” — The father will repeat these words in verse 32. The deeper meaning is that they recall the finding of Jesus in the Temple (he was lost and was found) and also his resurrection (he was dead and is now alive). The sinner who repents is likened to Jesus in his Finding and Resurrection.
“And they began to make merry” — The refrain of joy and merrymaking is repeated eight times: verses 6, 7, 9, 10; 23, 24; 29, 32. This joy and merrymaking is a sharing in the Father’s joy.
25 “Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what this meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.’
“Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what this meant. And he said to him, ‘Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.’
28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, ‘Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. 30 But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!’
But he was angry and refused to go in” — The elder son describes the attitude of the Pharisees in verse 2 who objected to Jesus eating with sinners. They would not associate with such persons. The elder son refuses to associate at a meal with his sinful brother.
“His father came out and entreated him” — The father had gone to meet his younger son on returning. Now he goes out to meet the elder son on his returning. He shows no difference in his attitude to both sons.
“but he answered his father, ‘Lo, these many years I have served you” — This son was rude in not addressing his father by “Father”. The implication is that this was a deliberate slight. He is saying that he is not his father’s son because the father never treated him as such. Unlike the younger son, he is really rude to his father.
By stressing that “for these many years” he had served (the Greek word is “slaved for”) his father, the elder son is saying that he is not a son but a slave.
“and I never disobeyed your command” — The attitude of the Pharisees was that they obeyed God perfectly. The older son has the same attitude, he is perfect.
“yet you never gave me a kid, that I might make merry with my friends” — All the grievances against his father which were festering in the son’s heart for years now are exposed. He obviously did not understand his father’s love for both sons.
There is a hint that he was alienated from his father and so he excluded him in saying that he had wanted to celebrate with “his friends”. No doubt these “friends” were also self–righteous, unlike his father who associated, welcomed and ate with sinners.
“But when this son of yours came’ — The elder refers to the younger son as “This son of yours”. Such a sinner is not my brother as far as I am concerned, he is saying. He repudiates his brother.
“devoured your living with harlots” — There is no way in which the elder son could know what the younger son did to waste his inheritance. His anger coloured his thinking.
31 And he said to him, ‘Son, you are always with me, and all that is mine is yours. 32 It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”
And he said to him, ‘Son” — The father calls him in a more affectionate way, “my child”. He loves this son as he loves the younger.
“you are always with me, and all that is mine is yours” — The younger son had no further claim on the father’s estate and property.
“It was fitting to make merry and be glad” — The Greek original is much stronger and really means “It was necessary”. The message for us is that we must rejoice and even celebrate at the conversion of each sinner.
“for this your brother was dead, and is alive; he was lost, and is found.’” — This is the second time that the father uses these words, clearly for emphasis. What is being highlighted is that by becoming man God’s Son assumed human nature and the form of a sinner. He is now on his way to Jerusalem and to death and resurrection.
“this your brother” — The father is letting the elder son know that in spite of his disclaiming his younger brother because of he is a sinner, he remains his brother.
The refrain of joy and merrymaking is repeated eight times: verses 6, 7, 9, 10; 23, 24; 29, 32. This joy is always a sharing in the Father’s joy.
APPLICATION
The Father: This Sunday Gospel is the best known and most loved of all the parables. The parable of the father and two sons is most frequently called “The Prodigal Son”. He occupies verses 11 to 24. He has no active part to play in the second part, verses 25 to 32, which deal with the elder brother. The central figure is the father who dominates the entire parable. He is entirely wrapped up in his family of two sons and he loves both passionately.
Both sons share the sin of selfishness and each lives for himself. Neither shows any great personal love for the father. Both are prepared to use him.
There is no doubt that the parable is primarily about the love, mercy and compassion of God the Father, represented by “the father”. It is unfortunate that because of his false preconceived ideas the elder son cannot understand his father’s love for both sons or how he could show mercy to the younger, with whom he did not agree. It is also unfortunate that so many people cannot understand, and perhaps do not even try to understand, how God the Father can love them as he does
What are the characteristics of “the father”? He loves each son deeply and cannot do enough for both. We can say that he lives for both and does not show more preference for one over the other. He desires nothing more than to have each live with him and be a united family. Unfortunately that is not how both sons perceive their relationship with the father. While they admit that they are sons they regard themselves as servants, indeed slaves. The younger returns home to be a slave; the elder regards his years of living at home as no better than slavery.
The father does not reprimand or find fault with either son on returning home. He welcomes both and treats each with tenderness. When one has left him the father never gives up hope of his return but waits patiently. When both come home he celebrates lavishly because he is so overjoyed.
We can be like the sons. One dissipated his father’s gifts; the other ignored the gifts he had received from his father, was unforgiving and had no reason to be other than jealous over some perceived hurt
It is worth recalling that we can be God’s children only when we have his characteristics. From this parable we learn that like our Father we must love God’s children including the sinners and those who have separated themselves from him. Like our Father we must keep seeking for the return and give an outstanding welcome when that happens. “We must celebrate and rejoice”.
Sacrament of Reconciliation
The Bible says that sin is universal; everybody sins. Indeed, “he who says he has no sin is a liar”. We all know this. But like the older brother, some do not admit it. He was too self–righteous to acknowledge the truth. He refused to own up to the several sins recorded about him. He refused to be one with his father.
“The whole power of the sacrament of Penance consists in restoring us to God’s grace and joining us with him in an intimate friendship. Reconciliation with God is thus the purpose and effect of this sacrament. (Catechism of the Catholic Church, 1468)
This sacrament brings about a spiritual resurrection. We are restored to the dignity and blessings of the life of the children of God
A big difference between the younger and elder sons was that the younger made a firm resolution, “I will arise and go to my father”. The elder man refused to go with his father. Lent is a time for reconciliation with God. How many are like the younger or elder son?
Perhaps a better way of looking at my condition is to judge how honest I am with God — really sincere and truthful about my relationship, or fooling myself, like the elder brother?