(2) The Prodigal Son.—The parable of the Prodigal Son, simple though it is, has often been sadly misinterpreted. It has been thought to mean, for example, that God pardons sin on the basis simply of human repentance without the necessity of the divine sacrifice. All such interpretations are wide of the mark. The parable is not meant to teach how God pardons sin, but only the fact that he does pardon it with joy, and that we ought to share in his joy.
Misinterpretation of the parable has come from the ignoring of its occasion. The key to the interpretation is given in Luke 15:1,2. Jesus was receiving publicans and sinners. Instead of rejoicing at the salvation of these poor, degraded sons of Abraham, the Pharisees murmured. In rebuke, Jesus spoke three parables. One of them, the parable of the Lost Sheep, is reported also by Matthew, ch. 18:12-14; but the last two, the parables of the Lost Coin and of the Prodigal Son, appear only in Luke.
The teaching of all three of these parables is exactly the same. The imagery varies, but the application is constant. That application may be expressed very simply: "God rejoices at the salvation of a sinner; if, therefore, you are really sons of God, you will rejoice too." In the parable of the Prodigal Son, however, the application is forced home more poignantly than in either of the other two. In that parable alone among the three, the Pharisees could see—in the elder brother—a direct representation of themselves.
The incident of the elder brother, sometimes regarded as a mere detail, really introduces the main point of the parable. Everything else leads up to that. The wonderful description of the joy of the father at the prodigal's home-coming is all intended as a contrast to the churlish jealousy of the brother. The elder brother was as far as possible from sharing in the father's joy. That showed that he was no true son. Though he lived under the father's roof, he had no real inward share in the father's life. So it was with the Pharisees. They lived in the Father's house; they were, as we should say, members of the Church. But when salvation, in the person of Jesus, had at last come to the poor, sinful outcasts of the people, the Pharisees drew aside. God rejoiced when the publicans crowded in to Jesus; but the Pharisees held back. That showed that after all they were not, as they thought, true sons of God. If they had been, they would have shared God's feeling.
It should be noticed that the parable ends with an invitation. The elder brother is not harshly rebuked by the father, but tenderly urged to come in still. Will the invitation be accepted? The question is not answered; and there lies the crowning beauty of the parable. The Pharisees are still given a chance. Will they still share the joy of God at the return of his lost children? They must answer the question for themselves.
And we, too, have the same question to answer. If we are really children of God, then we shall not despise the outcasts and the sinners, but shall rejoice with him at their salvation. The parable is characteristic of the Gospel of Luke. Of course, Luke did not compose it. Nothing in the Gospels bears more indisputably the marks of Jesus' teaching. But from the rich store of Palestinian tradition Luke sought out those things which displayed sympathy for the downtrodden and the sick and the sinful. It was an inestimable service to the Church. Shall we heed the message? God rejoices at the salvation of a sinner. Shall we be sharers in his holy joy?
In the Library.—Davis, "Dictionary of the Bible": Purves (edited), article on "Luke." M'Clymont, "The New Testament and Its Writers," pp. 27-32. Stevens and Burton, "A Harmony of the Gospels." Ellicott, "A New Testament Commentary for English Readers," vol. i: Plumptre, "The Gospel According to St. Matthew, St. Mark, and St. Luke," pp. 235-365. Zahn, "Introduction to the New Testament," vol. iii, pp. 1-173. The last-named work is intended primarily for those who have some knowledge of Greek, but can also be used by others.