"It is this last act of squandering the property so that foreigners come to own it that transforms the story from one of merely individual reckless behaviour to a story that individual reckless behaviour endangers the whole community."
Year C, Season of Lent
Fourth Sunday in Lent
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When preparing to preach on this text, it is crucial to note that Verses 1 and 2 are not just an opening aside. In a few short words they lay out an issue that all communities struggle with:
- What are our standards?
- How do we respond to those who break our standards?
It is potentially OK that tax collectors and sinners were coming to listen to Jesus, if that meant they would repent of their ways, make the appropriate acts of reconciliation, and promise to live according to the accepted standards of the community.
But those in charge of policing the community's standards grumble, because Jesus, "welcomes sinners and eats with them!"
Malina (page 288, see footnote below) comments:
To "welcome" sinners implies showing hospitality, playing host to them at a meal. To invite a person to a meal was an honor that implied acceptance, trust, peace.
Jesus' behaviour is a significant disruption of community standards: he is welcoming those who have been cast out; and honouring those who have been shamed.
The following comments about the historical context - how the parable would have been heard by those present - are all from Malina, pages 290f.
From the point of view of Jesus' listeners, Malina would have us title this parable:
A Foolish Father And His Two Greedy Sons Endanger The Community
Verse 12. To ask for his share of the father's estate while the father is still alive is the height of scandalous greed. The son is saying, in effect, "You are as good as dead as far as I am concerned."
But the scandal is escalated by the father agreeing! And not only the father. Even the eldest son accepts his share of the estate. (Note that the text does NOT say the father gave the youngest son his share. It says, "he divided his property between THEM (his two sons).")
The father and the eldest son both had the duty to protect the honour of their family by refusing the request of the younger son. If anything, the youngest son should have been disinherited immediately.
Those listening to Jesus would have been stunned by the scenario he has just painted. The behaviour of this family would have been beyond belief. Completely shocking. Totally unacceptable. This whole family would have been shunned for their dangerous, unpredictable behaviour. Who could ever trust such a family?
But just in case they were thinking that the sons would at least settle down and be responsible - though disgraced - members of the community, Jesus ups the ante even more.
Verse 13. A few days later the younger son takes his personal belongings and leaves home (Gasp!), goes to a distant (i.e., foreign, unclean, alien, suspect) country (Shock!), and squanders his property so that foreigners now have possession of it. (Outrageous!)
It is this last act of squandering the property so that foreigners come to own it that transforms the story from one of merely individual reckless behaviour to a story that individual reckless behaviour endangers the whole community.
This is precisely why communities set standards and enforce them.
Community survival requires trust and carefully guarded balancing of all obligations and debts. All of which would be jeopardized by the presence of a foreigner owning property.
Jesus has set such an outrageous scene that even the tax collectors and sinners would be thinking, "This guy has gone too far!" Which is precisely the place where Jesus next takes the story.
Verses 14 to 19. Things go from bad to worse for the youngest son. (Which would raise in Jesus' listeners the conflicting emotions of, "Just as he deserves!" And, "How could he possibly bring even more shame to us all by behaving like that in the public eye of foreigners?")
But the young man "comes to himself" - comes to the opinion about himself that all of Jesus' listeners would have of him. He has sinned against heaven. That is, he has broken the standards of heaven, which the community also happens to believe are also the standards of the community.
He is indeed no longer worthy to be a member of the community. At best, he can be treated like one the daily wage labourers who survive on the edge of the community.
Verse 20. Without knowing why the younger son is returning, when the father sees him in the distance, he runs to greet him so that the villages wouldn't get to him first and drive him off.
However, the action of running is undignified for an elder and would only further confirm the public shame and dishonour of this dysfunctional family.
Verses 21 to 24. The younger son makes his confession. The father calls for a robe, ring, and sandals to signify that the he has restored the son as his son.
But the real question in this story now is: How will the community and elder son respond?
The father kills the fatted calf and invites the community. But what if they don't come? That would signal their disapproval and refusal to accept the younger son back into the community. After all, the property he squandered is still in the hands of foreigners. But the community accepts the offer of reconciliation and attends the feast.
What about the eldest son? By accepting his share of the estate, he has now become responsible for supporting his father and his father's household. He would now have to provide for his younger brother as well.
The father affirms the eldest son's position with him, and gives him the grounds for joining the party. (Note that the father refers to the younger son as "this brother of yours," emphasizing THEIR relationship, not his.)
The story ends without telling us how the eldest brother responds.
And without Luke telling us how Jesus' listeners respond.
In other words, the story ends with only our responses to it. We are the end of the story.
Imagine that after church today, you will be helping at a soup kitchen for the homeless. And imagine that one of them asks you what we talked about in church today. And you tell them. And they ask, "And how did the story end?" What will say? What IS the end of this story?
David Ewart,
www.davidewart.ca
* Link to Amazon.com Bibliography for Bruce Malina, et. al., Social Science Commentary on ... The Synoptic Gospels; The Gospel of John; The Book of Acts; The Letters of Paul; The Book of Revelation; and others.
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Otherwise, please acknowledge source as, "David Ewart, www.holytextures.com."
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