Does anyone know what the word prodigal means? Perhaps most people assume that it means: “wanderer”, or “rebel”, or perhaps even “backslider” or that it only applies to sons. This seems to be based on the story that Jesus told in Luke 15 to which most Bible Publishers assign the division title - The Parable of the Prodigal Son. But the word prodigal does not occur in this parable. Interestingly, there are three lead characters in this shocking and famous parable: the father and his two sons. One of these was genuinely ‘prodigal’, and, as Tim Keller points out, it was neither son! To appreciate what Keller means we might need to take another look at what the word prodigal actually means. It comes from the verb prodigious which means remarkably great in extent, size, or degree (New Oxford American Dictionary). It is a word often used to describe an author who regularly writes books - John Grisham is a prodigious author. A prodigal person is therefore, prolific, extravagant, excessive, and, lavish. Keller points out that even though most people ascribe this to the wayward son in the parable, it is more appropriately a designation for the lead character in the story, the father!
Jesus told this parable to grumbling Pharisees and scribes who resented that Jesus was welcoming “tax collectors and sinners [who] were all drawing near to Him” (Luke 15:1-2). Christ tells these religious folk three “lost” parables - the lost sheep, the lost coin, and the lost son. The twist in the last of these parables comes at the end when it is revealed that it is not the formerly wayward son who was lost, but the upright, dutiful, rule-keeping, son instead! The older son seems to be representing those who were keeping the Heavenly Father’s Old Covenant, while the formerly wayward but repentant son seems to be representing all those who have turned to the Heavenly Father in faith and repentance and accepted the New Covenant of God’s grace and forgiveness.
And the younger of them said to his father,
‘Father, give me the share of property that is coming to me.’
And he divided his property between them.
Luke 15:12
But it becomes clear from Christ’s parable that the Father loves both boys dearly (revealing His love for both Jews and Gentiles). The father’s deep love for both of his sons was also tinged with the hope that each of them would return that love toward him, but initially, neither did. This tells us a lot about who the lead character in this story represents. God the Father is immeasurably loving and kind toward each of us and, like the father in this parabolic story, He too longs for each of us to return that love to Him.
The demand by the younger son in Christ’s story would have been shocking and scandalous to Jesus’ original Jewish audience. No Jewish father would have tolerated such perfidiousness from their son! But not only does the father grant his younger son’s demand, he actually also divided his property between the older and younger sons! The father had given away everything he had to his two sons!
Initially, the listener would have been given the impression that it was the younger son who had rejected his father. But by the end of the story they would have learned that it was both of the father’s sons who had rejected him, yet it was the younger son who had turned to his father in an acknowledgment of his guilt and shame and sought his father’s forgiveness.
Not many days later, the younger son gathered all he had
and took a journey into a far country,
and there he squandered his property in reckless living.
Luke 15:13
While his wayward son was off breaking his father’s heart and trashing their family name, the father was ever hopeful that his son would soon realise the truth – that he was loved, cared for, nurtured, and provided for by his loving father – and always had been. Sometimes it takes the wayward to hit rock-bottom before they look up.
Things got so bad for the younger wayward son that he stooped as low as he could go just to survive. Again, in a shocking twist, he got a job feeding pigs (Lk. 15:15)! This was something no-self-respecting Jew would even countenance! Yet it was at his lowest point that the wayward came to his senses and realised what a fool he had been. He was prepared to return to his father and plead for him not to accept him back as a son, but as a hired-servant (Luke 15:18-19). Ironically, this was already the self-perceived status of his older brother.
The father in this story again did something completely unthinkable to any betrayed Jewish father – he ran to meet his perfidious son! And to make matters worse for the Pharisees and scribes, the father gave his son five symbols of love and acceptance: (i) An embrace; (ii) A kiss; (iii) a robe; (iv) a ring; and, (v) a pair of sandals. The younger son had taken the time spent in the long journey home to rehearse what he would say to his father, “Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants” (Lk. 15:18b-19a). Despite his repeated rehearsal of this plea, all he was able to say when eventually reached his father was, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But this was enough. It expressed his repentance and contrition. And with that abbreviated plea for forgiveness instigated not by words but attitude and action, his father ran to him, welcomed him, and restored him. Since this father is a portrayal of our Heavenly father it reveals a treasure-trove of insights of what He is like as well.
The fact that the father, despite having given away all he had as a premature inheritance to his two sons, was able to recover financially in a relatively short period of time – so that he could put on a lavish (prodigious) celebration feast for the return of his formerly wayward son, should tell us a lot about our heavenly father. Just as the father in this story was generous, gracious, merciful, optimistic, loving, kind, and diligent, so is our Heavenly Father.
There is, though, a warning in this story, which is embodied by the attitude of the older son. He treated his father as his master, his employer. His relationship with his father was purely functional requiring him to dutifully serve his father. This older son deprived himself of his father’s love and ended up the way of all father-deprived children. He became angry, resentful, judgmental, and bitter. This older son represents all that is bad about the Old Covenant.
The older son was angry. He was angry at his father. He was angry at his brother. The father was grieved when his younger son betrayed him. But the father was also grieved that his older son would not eat a meal with him. The prodigal father loved to celebrate. He enjoyed music, dancing, feasting, happiness. The return of his repentant younger son gave him the reason to once again celebrate because their relationship had now been restored. The fact that the father and his younger son were now reunited had never meant that there was no room in the father’s heart to celebrate his relationship with his older son. In fact, he had longed for his older son to celebrate this with him. And this should once again teach us something about God our Heavenly Father that is worth us celebrating together this weekend.
This is why Tim Keller says that this parable of Christ reveals something gloriously magnificent about our Father God, that He is, in the best sense of the word prodigal, our Prodigal Heavenly Father!
Your Pastor,
Andrew
Let me know what you think below in the comment section and feel free to share this someone who might benefit from this Pastor’s Desk.
More than expected. That's extra. Lavish, generous, undeserved. The word that sums up all that extra entails is prodigal. It's where we get the word, prodigious from to describe someone who is highly productive beyond what is normal. We ascribe this description to the wayward son who wasted his first inheritance. But really, and more accurately, it belongs exclusively to the father of this son since he was the one who lavished on his son what he didn't deserve, then prodigiously gave to him again when he returned. Jesus told us this story of course to tell us something about His Father. He wanted us to know that the God we worship is the God of Extra.
Have you ever given this God of The Extra something extra? It's actually impossible since He is the only One who actually deserves everything we can possibly give Him. But interestingly in Hebrew culture the way someone gave thanks was not quite the same as how we directly do it. Rather, a person thanked someone by telling others of what that person did for them. In this light, we give God extra for all that He has done for us is to do something extra for others as His ambassadors.
Those who follow Christ cannot help but experience His continual extras. He gives us more than we deserve. He does for us more than we deserve. He listens to us more than we deserve. He uses us more than we deserve. Followers of Christ are gradually transformed by this continual divine extraness. Victor Hugo masterfully represented this in the classic, Les Miserablés. Jean Valjean encounters the divine extra when the Bishop, he has just assaulted and robbed, gives him what he has stolen, then scolds him for not taking the two prize silver candle sticks. Jean Valjean is utterly transformed by this overwhelming grace, this extra grace. He becomes a new man. He pays this extra-grace 'forward' when he tenderly cares for Fantine and her daugher Cosette. He then finally gives his arch-enemy, Javert, an experience of the divine extra. Javert is encounters a dead-end.
While we ponder these questions, perhaps we could consider some less theoretical questions that relate directly to the spiritual battle we are engaged in. Imagine a war-time scenario where news is received that a naval ship has been hit and there are 100 survivors stranded in the water. A battle-ship nearby is summoned to go immediately to the rescue. All 10,000 sailors muster into action, but before they get there they sail into a ferocious battle and are engaged by the enemy. Thousands of lives are lost in the heated conflict. But the battle-ship is eventually on the way to rescue the 100 survivors, which they managed to do.
If we are going to make a serious attempt at possibly fulfilling the Great Commission we must learn the importance of winning our children to Christ. I've spoken with many strong believers who have tried their best to raise their children in the faith, but without success. I've also seen parents who have set out to disciple their children in Christ and have had to learn how to do it. There are of course no guarantees that even if we do everything "right" that our children will take up their spiritual inheritance and follow Christ. But, there does appear to be some common pitfalls for Christian parents trying to raise Christian children. Added to this there are pitfalls that churches can fall into which make it more difficult for them to pass on their faith to generation of children growing up in their church community.
"Now, let us turn briefly to the point that is not in the text. I want to make a particular application of this whole subject to the conversion of children...Children need to be saved. Children may be saved. Children are to be save by instrumentality. Children may be saved while they are children...To reclaim the prodigal is good, but to save him from ever being a prodigal is better. To bring back the thief and the drunkard is a praiseworthy action, but so to act that the boy will never become a thief or a drunkard is far better."