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 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.”
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’s anger
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 attitude to his father
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!’
His father’s attitude
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.
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” — Jesus 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. Note how direct he is by addressing them personally: “what man of you?” If they lose something, they personally 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 personal risks by leaving the ninety–nine “in the wilderness” while he searches for the lost. Such is his love and responsibility for each one he does not compare one with ninety–nine. Just imagine it was a father with a child — would he be held back because it was only one? Jesus is the shepherd who would give his life for even one child.
“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. The shepherd is delighted to be able to carry the sheep.
“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 with me”. The lost sheep and the coin, as we will see, 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 “more joy 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 opening words of this story show that 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; he is not patient enough to wait.
“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 father divided all his property among the two sons. His love allowed him hold nothing back.
“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 by working with swine.
“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 four stages in conversion and repentance: (i) his resolution to go to his father – “I will arise and go to my father”; (ii) admittance of sin – “Father, I have sinned against heaven and before you; (iii) sorrow at not being God’s son – “I am no longer worthy to be called your son”; (iv) acceptance of a suitable penance to show the sincerity of his contrition – “treat me as one of your hired servants”.
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 against his father. He is aware of how deeply he has offended God and 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. The father did not allow his son finish his prepared speech. He did not listen to the son’s sins or apologies. The Father did not want his son to become a slave. He wanted him to be a son! This is the great Good News that Jesus brings for sinners!
The father’s joy is such that it reflects how deeply hurt he was by his son leaving him as the sinner leaves God for ‘a good time’.
“The fatted calf” was one specially fed to give it flavour and make it 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.’ – This begins the contrast between the wandering brother and the one who stayed at home.
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. The younger son never forgot that he was a son but he felt that he was not worthy to be one and should become 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, more “my child” than “son”. 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
God the Father
Each and every human being has been personally chosen, designed and created by God the Father. That is why each of us can claim him as “God our Father”. What is your idea of God your Father? Are you aware that every prayer in the Mass and Sacraments, with very few exceptions, is addressed to God the Father? God our Father is the centre and very being of our life. If you believe that, then when you pray privately, how often do you address God the Father?
Apart from praying to him, how do you look on God the Father? Is he your loving ‘Daddy’, the better translation of the Hebrew word “Abba”? Or have you another idea of him?
Perhaps you look on him as an old man with a flowing white beard, up in the skies, carrying a large stick and ready to beat you into hell? I have heard that description, frequently, from many and various people. With a description like that, how could God be recognised as a loving Daddy?
I would be prepared to say that in very youthful days one can easily identify God as a loving Daddy and give him total love. Then as we get older, sin enters our lives and our concept of God changes from loving Daddy to a harsh, tyrannical judge whose main objective would seem to be to send us to hell to be punished there for eternity. Overnight, one might say, God has changed, in our view, from loving us to wishing to punish us, or perhaps, to hating us! How anyone could think like that is unbelievable! For the unchangeable God to change would mean that he is no longer God. God cannot change; that is of the very essence of God. If God could change he would no longer be God. Our sin does not change God or affect his moods. God cannot have moods — that would be a form of change. Our sin changes us. Think of Adam and Eve in the Garden after their sin — they realised that they were naked. They had changed, not God. They were now afraid of him; they hid from God. Do you ever hide from God, keep away from him, ignore him or abandon him? God never changes towards us; we allow our sin to change us in our attitude towards God.
What was essentially wrong with Adam and Eve when they sinned? They had joined with Satan, the devil, the adversary of God. They exchanged God in their lives to obey and be the slaves of Satan. They chose to live with Satan rather than with God. And Adam was quick to blame God: “The woman whom you gave to be with me, she gave me fruit of the tree and I ate” (Gn. 3: 12). Adam continued to justify himself. It was God; it was the woman who made him sin. He did not accuse Satan. The idea that Adam and Eve had of a friendly God who walked with them in the evening in the Garden of Paradise changed. He was no longer, in their eyes, their friend. Yet he had not changed; they had. They were no longer bonded to God but to Satan. Satan and their sin now tell them that God is a judge who condemns and punishes — nothing else. The “father of lies” has conquered the minds and hearts of sinners!
The father of the two sons in this Gospel passage presents us with a portrait of God who does not condemn and does not judge. Both sons had changed concepts of their father. For them, he was there to supply their needs and whims. He accepted his children and did not allow their sin to alter his attitude and love towards them but offered both his joy and love. He went out to both and was welcoming. He gave both his ‘all’, his total and unreserved love. All through this passage he is the father of love.
Commentary on 24th Sunday of the year C 15.09.2019
TEXT: LUKE. 15: 1–32
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 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.”
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’s anger
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 attitude to his father
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!’
His father’s attitude
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.
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” — Jesus 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. Note how direct he is by addressing them personally: “what man of you?” If they lose something, they personally 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 personal risks by leaving the ninety–nine “in the wilderness” while he searches for the lost. Such is his love and responsibility for each one he does not compare one with ninety–nine. Just imagine it was a father with a child — would he be held back because it was only one? Jesus is the shepherd who would give his life for even one child.
“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. The shepherd is delighted to be able to carry the sheep.
“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 with me”. The lost sheep and the coin, as we will see, 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 “more joy 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 opening words of this story show that 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; he is not patient enough to wait.
“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 father divided all his property among the two sons. His love allowed him hold nothing back.
“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 by working with swine.
“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 four stages in conversion and repentance: (i) his resolution to go to his father – “I will arise and go to my father”; (ii) admittance of sin – “Father, I have sinned against heaven and before you; (iii) sorrow at not being God’s son – “I am no longer worthy to be called your son”; (iv) acceptance of a suitable penance to show the sincerity of his contrition – “treat me as one of your hired servants”.
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 against his father. He is aware of how deeply he has offended God and 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. The father did not allow his son finish his prepared speech. He did not listen to the son’s sins or apologies. The Father did not want his son to become a slave. He wanted him to be a son! This is the great Good News that Jesus brings for sinners!
The father’s joy is such that it reflects how deeply hurt he was by his son leaving him as the sinner leaves God for ‘a good time’.
“The fatted calf” was one specially fed to give it flavour and make it 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.’ – This begins the contrast between the wandering brother and the one who stayed at home.
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. The younger son never forgot that he was a son but he felt that he was not worthy to be one and should become 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, more “my child” than “son”. 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
God the Father
Each and every human being has been personally chosen, designed and created by God the Father. That is why each of us can claim him as “God our Father”. What is your idea of God your Father? Are you aware that every prayer in the Mass and Sacraments, with very few exceptions, is addressed to God the Father? God our Father is the centre and very being of our life. If you believe that, then when you pray privately, how often do you address God the Father?
Apart from praying to him, how do you look on God the Father? Is he your loving ‘Daddy’, the better translation of the Hebrew word “Abba”? Or have you another idea of him?
Perhaps you look on him as an old man with a flowing white beard, up in the skies, carrying a large stick and ready to beat you into hell? I have heard that description, frequently, from many and various people. With a description like that, how could God be recognised as a loving Daddy?
I would be prepared to say that in very youthful days one can easily identify God as a loving Daddy and give him total love. Then as we get older, sin enters our lives and our concept of God changes from loving Daddy to a harsh, tyrannical judge whose main objective would seem to be to send us to hell to be punished there for eternity. Overnight, one might say, God has changed, in our view, from loving us to wishing to punish us, or perhaps, to hating us! How anyone could think like that is unbelievable! For the unchangeable God to change would mean that he is no longer God. God cannot change; that is of the very essence of God. If God could change he would no longer be God. Our sin does not change God or affect his moods. God cannot have moods — that would be a form of change. Our sin changes us. Think of Adam and Eve in the Garden after their sin — they realised that they were naked. They had changed, not God. They were now afraid of him; they hid from God. Do you ever hide from God, keep away from him, ignore him or abandon him? God never changes towards us; we allow our sin to change us in our attitude towards God.
What was essentially wrong with Adam and Eve when they sinned? They had joined with Satan, the devil, the adversary of God. They exchanged God in their lives to obey and be the slaves of Satan. They chose to live with Satan rather than with God. And Adam was quick to blame God: “The woman whom you gave to be with me, she gave me fruit of the tree and I ate” (Gn. 3: 12). Adam continued to justify himself. It was God; it was the woman who made him sin. He did not accuse Satan. The idea that Adam and Eve had of a friendly God who walked with them in the evening in the Garden of Paradise changed. He was no longer, in their eyes, their friend. Yet he had not changed; they had. They were no longer bonded to God but to Satan. Satan and their sin now tell them that God is a judge who condemns and punishes — nothing else. The “father of lies” has conquered the minds and hearts of sinners!
The father of the two sons in this Gospel passage presents us with a portrait of God who does not condemn and does not judge. Both sons had changed concepts of their father. For them, he was there to supply their needs and whims. He accepted his children and did not allow their sin to alter his attitude and love towards them but offered both his joy and love. He went out to both and was welcoming. He gave both his ‘all’, his total and unreserved love. All through this passage he is the father of love.