Parable of the Prodigal Son

[The Crusader]

Perhaps the Holy Spirit should not be forgotten in the responsibility of putting God's word together in what is refered to as the Bible.

Don't worry, no-one is - I took that as read.

If you prefer it reworded:
These are the same people who, guided by the Holy Ghost, decided which books are scripture.  How can you trust that the Holy Spirit guided them in getting that right, but in nothing else?  

umm

[michael_legna]

Hello,

Luke 15:11-32
11 And he said, A certain man had two sons:
The father is God.
The younger son is the one we know as the mediocre Christian.
The older son is the one we know as the very faithful Chirstian.

12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
Inheritance - that portion that will be left to this son
(in this case "Give to me my share of wisdom and truth")

13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
Gathered - led himself, without advice from God
Far Country - distanced way of existance
Wasted - sowed no seed for future use
Riotous living - overindulgent in a life of pleasures

14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
Famine - a very scarce spiritually sound harvest of souls
Want - a failure, spiritual death producing natural death

15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
Joined citizens - embrace a carnal society
Fathers Field - The harvest field in the far country belongs to the adversary.
                      The harvest field at the Father's house belongs to the Father.
                      Both fields are seeded with souls.
Swine - contemptable and disgusting people
Swine Fields - spiritual pig sty
No man gives him anything - the spiritually blind and deaf can not lead those who are beginning to see.

16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
Eating husks - mentally digesting the spiritual food of the lower class
                      Doing so together with "swine" implies learning from people who
                      will put all manner of wickedness in their mouths, together with righteousness.
Husks - the natural grain of sustanence for the lower class
Swine - contemptable and disgusting people

17 And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!
Hired servants - unwilling to serve except for financial gain
Hunger - starve for fellowship of spiritually sound souls
Bread - knowledge and understanding, wisdom and truth

18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
Sinned against heaven - ignored and rebelled against God
Sinned against the Father - broken the father's heart, and made the father ashamed of the son's behavior

19 And am no more worthy to be called thy son: make me as one of thy hired servants.
Not worthy to be called son - not worthy to bear your name

20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and
kissed him.
Arose and came to father - awake from spiritual sleep and prepare self
                                        and bring self back under the influence of the Father
Great way off - still mentally distancing himself from the Father
Compassion - moved with sympathy for the sufferings of another
Fell on neck - reclaim ownership, take possession
Kisses - show mercy, show tender love and forgiveness

21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
Sinned against heaven - ignored and rebelled against God
Sinned against the Father - broken the father's heart, and made the father ashamed of the son's behavior
Not worthy to be called son - not worthy to bear your name

22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
Servants - not only willing, but also desiring, slave
Best Robe - anointed with wisdom and undertsanding, council, spirit of knowledge,
                  and reverence for God
Ring - signet, seal, mark of the father
Shoes - new walk, fresh new life

23 And bring hither the fatted calf, and kill it; and let us eat, and be merry:
Fatted Calf - One who is well fed of wisdom and truth, but has mentally digested it very poorly.
Merriness - joyful celebration, delight

24 For this my son was dead, and is alive again;  he was lost, and is found. And they began to be merry.
Dead - spiritually destitute
Alive Again - recovered from a dead and dying ife
Lost - destroyed, eternally miserable
Found - has abased himself for the purpose of self examination, so that he might
            perceive and lament any moral guilt he might find within himself
Merriness - delighted, joyful

25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
Fathers Field - The harvest field in the far country belongs to the adversary.
                      The harvest field at the Father's house belongs to the Father.
                      Both fields are seeded with souls.
Music and Dancing - celebration

26 And he called one of the servants, and asked what these things meant.
Servants - not only willing, but also desiring, slave

27 And he said unto him,  Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
Come safe and sound - seeking intimacy with the Father while no longer in error

28 And he was angry, and would not go in: therefore came his father out, and intreated him.
Older Sons anger - jealousy

29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
Transgress Commandments - neglect responsibilities
Kid - a young goat, (goats will eat anything, the same way a pig will eat anything)
Merriness - delighted joyful

30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
Harlots - confusion, varience of doctrines, blasphemers

31And he said unto him, Son, thou art ever with me, and all that I have is thine.
Ever with me - has been there all the time, has never died spiritually, has never abased himself in any manner

32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.    
Merriness - delighted, joyful
dead - spiritually destitute
Alive Again - recovered from a dead and dying ife
Lost - destroyed, eternally miserable
Found - has abased himself for the purpose of self examination, so that he might perceive and lament any moral guilt he might find within himself

Yours in Christ,

Good post that was what I was looking for.  If you want to continue I would ask that you explain some of your descriptions more precisely some are sort of vague to me and since I don't want to assume we mean the same thing by issues like spiritually dead and reclaiming ownership it would help if you explained them.

Thanks

[Fewarechosen7F]

Luke 15:11-32
11 And he said, A certain man had two sons:
The father is God.
The younger son is the one we know as the mediocre Christian.
The older son is the one we know as the very faithful Chirstian.

12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
Inheritance - that portion that will be left to this son
(in this case "Give to me my share of wisdom and truth")

He hadn't known that he was asking for wisdom and truth when he went on his own. Obviously he hadn't taken the good advice of those who cared about him, because he very swiftly wasted everything he had. Sometimes great knowledge and wisdom comes from learning things "the hard way."

13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
Gathered - led himself, without advice from God
Far Country - distanced way of existance
Wasted - sowed no seed for future use
Riotous living - overindulgent in a life of pleasures

14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
Famine - a very scarce spiritually sound harvest of souls
Want - a failure, spiritual death producing natural death

'Fair weather friends" will help you spend everything that you have, and when your money is gone, you find out who your friends really are. Real friends do not leave you in want, especially if you have footed their bill until you ran out of money.

Many times it is when your "fair weather friends" have left your side that you realize just how spiritually dead you have become. What real life is there for the person whom everyone he knows only uses?

20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and
kissed him.
Arose and came to father - awake from spiritual sleep and prepare self and bring self back under the influence of the Father
Great way off - still mentally distancing himself from the Father
Compassion - moved with sympathy for the sufferings of another
Fell on neck - reclaim ownership, take possession
Kisses - show mercy, show tender love and forgiveness

Reclaim ownership is really meant in a higher spiritual concept.  When the Lord's own have repented to the point that their every thought is being baptized in the name of the Savior, God sends the Holy Ghost to "reclaim God's ownership."  But in a manner of speaking, it is not ownership, because it is willingly given by the baptized son of God.

Yours in Christ,

[michael_legna]

Next section of commentary from the Catena Aurea

Luke 15:17
And in this dreadful state of want and deprivation, the wastrel at last remembers his father’s house. "And when he came to himself he said, how many hired servants of my father’s have bread enough and to spare, and I perish with hunger!" (Luke 15, 17)"He rightly returns to himself", says Ambrose, "since he departed from himself. For whoever returns to god restores himself to himself, and the one who departs from Christ rejects himself from himself." he came back to himself, says Augustine, when "he brought his mind from those things that unprofitably entice and seduce, back to the inner recesses of his conscience." he thinks of the servants who live comfortably as his fathers employees. He resolves to return, but judges himself unworthy to be called "son", "I shall arise and go to my father, and will say to him, ‘Father, I have sinned against Heaven and before you, and am no longer worthy to be called your son: make me like one of your hired servants. And he arose and came to his father." (Luke 15, 18-20).

Luke 15:18
Augustine asks how a soul abandoned to idolatry could return to the remembrance of God. It must be, he surmises, by hearing the Gospel preached. Chrysostom, with his customary psychological insight, sees the humiliating wretchedness of his life as what makes the young wastrel remember the comfort of his parental home: "constrained by the necessity of his misfortunes, by hunger, that is, and want, he realises his ruined state, cast, - and his own choice was responsible for it – from his father to strangers, from home to exile, from riches to want, from abundance and luxury to famine; and he significantly adds ‘but I am perishing from hunger’. Just as if he said: I am not a stranger, but the son of a good father, and the brother of an obedient son; i who am free and noble have become more wretched than the hired servants, sunk from the highest eminence of exalted rank to the depths of degradation."

Saint Gregory of Nyssa points out that the wastrel does not simply return at once to his former state of happiness. In the moment of his remembering his home and recognising his present state he experiences "the presence of an overwhelming bitterness, and resolved the words of repentance, which are added, ‘I will arise.’ The Mystical Father takes us deep into the experience of true repentance; it involves the bitter and afflicting recognition of the wrong I have done and the pitiful state to which I have, by my own choice, reduced my life, and then, and crucially and essentially it involves the determined resolution to get up out of the squalor in which I am lying, and, with God’s help, to return home. I will arise. This is the turning point of the story. The wastrel’s hunger and wretchedness would not of itself have brought him home. Not even the remembrance of home would have brought him home. The turning point comes when the wastrel resolves to return, when he says "I will arise". "I will arise", says Augustine, "because he was lying down. And I will go, for he was far away. To my father, since he was subject to a swine-master". These, Augustine points out, are the words of one meditating repentance: as yet he is resolving to go to his father, he is thinking about him, not yet speaking to him. Developing his interpretation of the detail of the parable, Augustine sees the return to the father as "by faith being established in the Church, where there may yet be a lawful and effectual confession of sins." The turning point of the story comes when the wastrel resolves to repent, but that resolve has still to be actualised by his returning home as a penitent.

And the wastrel returns. "Father", he says. "How merciful", says Ambrose, "although he was offended he does not disdain to hear the name of father. ‘I have sinned’ – this is the first confession of sin to the Author of nature, the Ruler of mercy, the Judge of faith. God knows everything, but he still waits for the voice of confession." Ambrose urges us to confess our sin "so that Christ may intercede for you, the Church plead for you, the people weep over you. And do not fear you will not obtain – your Advocate promises you, your Patron favours you, your Deliverer promises you the reconciliation of your Father’s affection".

Luke 15:19
The wastrel, all too clearly aware of his fault and folly, does not aspire to return to his former condition, "make me", he says "like one of your hired servants". He does not lay claim, Bede tells us, to "the affection of a son, who knows that whatever is his father’s is his", in his repentance he asks no more than to be treated like one of the servants who works for pay, but "admits that he could not deserve even this except by his father’s approbation."
Chrysostom calls us to notice how, "once he had said ‘I will go to my father’ (which brought all good things,) did not delay, but undertook the entire journey; for it follows, ‘and he arose and came to his father’. Let us do likewise, and not be wearied by the length of the journey, since if we are willing the return will become swift and easy, so long as we abandon sin, which led us out of our father’s house".
"His meditating confession so won his father to him", says Gregory of Nyssa, assuming the customary identification of the father in the story with the all-knowing God, "that he went out to meet him, ..." "... Our sins are such an obstacle that we cannot reach God by our own power. But since god is able to come to the weak, he ‘fell on his neck’. His mouth is kissed as that from which the penitent’s confession came forth, springing from his heart, and the father received it gladly."

Luke 15:20
"He runs then to meet you", says Augustine, "because he hears you inwardly meditating your heart’s secrets, and while you were far away, he runs so that no-one can stop him. He embraces too, for in the running there is foreknowledge, in the embrace mercy,) and ... falls upon your neck, to raise up the one cast down, and bring back to Heaven the one loaded with sins and bent to the earth. I would rather be a son than a sheep! For the sheep is found by the shepherd, the son honoured by the father."

Luke 15:21
And now the son makes his confession directly to his father: "Father, I have sinned against Heaven and in your sight, and am no longer worthy to be called your son." (Luke 15, 21) "His father", Chrysostom points out, "does not direct words to his son, but speaks to the steward, for the one who repents certainly prays, but receives no answer in words, but sees mercy effectual in operation." "But the father said to his servants, bring 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 be merry. For this son of mine was dead, and he is alive again, he was lost and he is found."

Luke 15:22
What is the robe? "The cloak of wisdom", says Ambrose, "by which the Apostle covers the body’s nakedness." Augustine suggests it is "the dignity which Adam lost." Theophylact sees the robe as Christ himself. The ring, Ambrose says, clearly seeing it as a signet ring, is "the seal of our unfeigned faith, and the impression of truth." Augustine sees the ring as "a pledge of the Holy Spirit." Chrysostom sees it as "the symbol or seal of salvation, or rather the badge of betrothal and pledge of the marriage by which Christ espouses his Church. Since the soul that recovers is united to Christ by this ring of faith."
"But the shoes on the feet", Augustine says, "are the preparation for preaching the Gospel, so as not to touch earthly things." Or, Chrysostom suggests, "he bids them put shoes on his feet to walk firm along the world’s slippery path..."

More to follow

[michael_legna]

The continuation of how the early Church Fathers understood this parable of salvation

23. And bring hither the fatted calf, and kill it; and let us eat, and be merry:

CHRYS. He adds also, that the fatted calf must be frilled for the celebration of the feast. For it follows, And bring the fatted calf, that is, the Lord Jesus Christ, whom he calls a calf, because of the sacrifice of a body without spot; but he called it fatted, because it is rich and costly, inasmuch as it is sufficient for the salvation of the whole world. But the Father did not Himself sacrifice the calf, but gave it to be sacrificed to others. For the Father permitting, the Son consenting thereto by men was crucified.

AUG. Or, the fatted calf is our Lord Himself in the flesh loaded with insults. But in that the Father commands them to bring it, what else is this but that they preach Him, and by declaring Him cause to revive, yet unconsumed by hunger, the bowels of the hungry son? He also bids them kill Him, alluding to His death. For He is then killed to each man who believes Him slain. It follows, And let us eat.

AMBROSE; Rightly the flesh of the calf, because it is the priestly victim which was offered for sin. But he introduces him feasting, when he says, Be merry; to show that the food of the Father is our salvation; the joy of the Father the redemption of our sins.

24. For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

CHRYS. For the father himself rejoices in the return of his son, and feasts on the calf, because the Creator, rejoicing in the acquisition of a believing people, feasts on the fruit of His mercy by the sacrifice of His Son. Hence it follows, For this my son was dead, and is alive again.

AMBROSE; He is dead who was. Therefore the Gentiles are not, the Christian is. Here however might be understood one individual of the human race; Adam was, and in him we all were. Adam perished, and in him we all have perished. Man shell is restored in that Man who has died. It might also seem to be spoken of one working repentance, because he dies not who has not at one time lived. And the Gentiles indeed when they have believed are made alive again by grace. But he who has fallen recovers by repentance.

THEOPHYL. As then with respect to the condition of his sins, he had been despaired of; so in regard to human nature, which is changeable and can be turned from vice to virtue, he is said to be lost. For it is less to be lost than to die. But every one who is recalled and turned from sin, partaking of the fatted calf, becomes an occasion of joy to his father and his servants, that is, the angels and priests. Hence it follows, And they all began to be merry.

AUG. Those banquets are now celebrated, the Church being enlarged and extended throughout the whole world. For that calf in our Lord's body and blood is both offered up to the Father, and feeds the whole house.


More to come

[grace]

Perhaps this parable is, among other things, about God's justice.

I believe that there will be justice at judgment. However, I have a sneaking suspicion that many of us (all of us, to one degree or another) are going to be as caught off guard, taken aback and disillusioned by what God's justice looks like (as compared to our self-righteous impressions of what it ought to look like), as was the elder brother of the Prodigal Son (What???!!!? The little punk gets a PARTY?!?!!!!!!!?!#*?). How many of us, like the elder brother, will refuse to join the celebration because the Father's justice is not what we expect it should be? The kid was covered in filth, probably reeked to high heaven, and had been feeding pigs for a living- by Jewish standards, NOT honest and respectable work- and can you say ritually unclean? How could the Father throw His arms around the ragamuffin, much less kiss him? But He hugged and kissed him filth and all before he was even cleaned up, and celebrated his return.

-Grace

[michael_legna]

Perhaps this parable is, among other things, about God's justice.

I believe that there will be justice at judgment. However, I have a sneaking suspicion that many of us (all of us, to one degree or another) are going to be as caught off guard, taken aback and disillusioned by what God's justice looks like (as compared to our self-righteous impressions of what it ought to look like), as was the elder brother of the Prodigal Son (What???!!!? The little punk gets a PARTY?!?!!!!!!!?!#*?). How many of us, like the elder brother, will refuse to join the celebration because the Father's justice is not what we expect it should be? The kid was covered in filth, probably reeked to high heaven, and had been feeding pigs for a living- by Jewish standards, NOT honest and respectable work- and can you say ritually unclean? How could the Father throw His arms around the ragamuffin, much less kiss him? But He hugged and kissed him filth and all before he was even cleaned up, and celebrated his return.

-Grace

Certainly that is a part of it but what do you make of the 540 or so symbols contained in the parable?  

If you need a list of them see one of the earlier posts where I list them.

[Gracey]

This has been interesting reading. Although I could offer my two cents here as to the parable's meaning, since there are numerous other posts which already encompass my opinion, I'll happily refrain.

The point, I think, in a "bible study" is to learn. That, hopefully, is what is happening here. I can honestly say I have learned a few things just from reading, not even really participating.

But, I must say that when I stand in front of the throne the Father probably won't ask me what I make of the 540 or symbols [you say exist] in the parable.

may His blessings fall on you

[michael_legna]

This has been interesting reading. Although I could offer my two cents here as to the parable's meaning, since there are numerous other posts which already encompass my opinion, I'll happily refrain.

The point, I think, in a "bible study" is to learn. That, hopefully, is what is happening here. I can honestly say I have learned a few things just from reading, not even really participating.

But, I must say that when I stand in front of the throne the Father probably won't ask me what I make of the 540 or symbols [you say exist] in the parable.

may His blessings fall on you

Oh I agree that the significance of each individual symbol will not be at issue, but what will be at issue is how well you understood the meaning of the message of the scriptures and how well you took that message and internalized it in your life.  (By the way that 540 was a finger slip it should be 40 - I am not the worlds greatest typist   ).

I believe in parable especially (since they were told in code form to hide their meaning from those who had hardened their hearts) it is important to dig into the symbolism to get at the meat of the lesson.  Thanks for participating though, you did more than most here.  

And the thread is not quite done as I have more to post from the Early Chjurch Fathers commentary on it.  So keep watching.

[michael_legna]

The next section of the Early Church Fathers commentary on the Parable of the Prodigal Son from the Catena Aurea.

25. Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing.

26. And he called one of the servants, and asked what these things meant.

27. And he said to him, your brother is come; and your father has killed the fatted calf, because he has received him safe and sound.

28. And he was angry, and would not go in: therefore came his father out, and entreated him.

29. And he answering said to his father, Lo, these many years do I serve you, neither transgressed I at any time your commandment: and yet you never gave me a kid, that I might make merry with my friends:

30. But as soon as this your son was come, which has devoured your living with harlots, you have killed for him the fatted calf.

BEDE; While the Scribes and Pharisees were murmuring about His receiving sinners, our Savior put three parables to them successively. In the two first He hints at the joy He has with the angels in the salvation of penitents. But in the third He not only declares His own joy and that of His angels, but He also blames the murmurings of those who were envious. For He says, Now his elder son was in the field.

AUG. The elder son is the people of Israel, not indeed gone into a distant country, yet not in the house, but in the field, that is, in the paternal wealth of the Law and the Prophets, choosing to work earthly things. But coming from the field he began to draw nigh to the house, that is, the labor of his servile works being condemned by the same Scriptures, he was looking upon the liberty of the Church. Whence it follows; And as he came and drew nigh to the house, he heard music and dancing; that is, men filled with the Holy Spirit, with harmonious voices preaching the Gospel. It follows, And he called one of the servants, &c. that is, he takes one of the prophets to read, and as he searches in it, asks in a manner, why are those feasts celebrated in the Church at which he finds himself present? His Father's servant, the prophet, answers him. For it follows; And he said to him, your brother is come, &c. As if he should say, your brother was in the farthest parts of the earth, but hence the greater rejoicing of those who sing a new song, because His praise is from the end of the earth; and for his sake who was afar off, was slain the Man who knows how to bear our infirmities, for they who have not been told of Him have seen Him.

AMBROSE; But the younger son, that is the Gentile people, is envied by Israel as the elder brother, the privilege of his father's blessing. Which the Jews did because Christ sat down to meat with the Gentiles, as it follows; And he was angry, and would not go in, &c.
   
AUG. He is angry even also now, and still is unwilling to enter. When then the fullness of the Gentiles shall have come in, His father will go out at the fit time that all Israel also may be saved, as it follows, therefore came his father out and entreated him. For there shall be at some time an open calling of the Jews to the salvation of the Gospel. Which manifestation of calling he calls the going out of the father to entreat the elder son. Next the answer of the elder son involves two questions; for it follows, And he answering said to his father, Lo these many years do I serve you, either transgressed I at any time your commandment. With respect to the commandment not transgressed, it at once occurs, that it was not spoken of every command, but of that most essential one, that is, that he was seen to worship no other God but one, the Creator of all. Nor is that son to be understood to represent all Israelites, but those who have never turned from God to idols. For although he might desire earthly things, yet sought he them from God alone, though in common with sinners. Hence it is said, I was as a beast before you, and I am always with you. But who is the kid which he never received to make merry upon? for it follows, You never gave me a kid, &c. Under the name of a kid the sinner may be signified.

AMBROSE; The Jew requires a kid, the Christian a lamb, and therefore is Barabbas released to them, to us a lamb is sacrificed. Which thing also is seen in the kid, because the Jews have lost the ancient rite of sacrifice. Or they who seek for a kid wait for Antichrist.

AUG. But I do not see the object of this interpretation, for it is very absurd for him to whom it is afterwards said, You are ever with me, to have wished for this from his father, i.e. to believe in Antichrist. Nor altogether can we rightly understand any of the Jews who are to believe in Antichrist to be that son.

And how could he feast upon that kid which is Antichrist who did not believe in him? But if to feast upon the slain kid, is the same as to rejoice at the destruction of Antichrist, how does the son whom the father did not entertain say that this was never given him, seeing that all the sons will rejoice at his destruction? His complaint then is, that the Lord Himself was denied him to feast upon, because he deems Him a sinner. For since He is a kid to that nation which regards Him as a violator and profaner of the Sabbath, it was not meet that they should be made merry at his banquet. But his words with my friends are understood according to the relation of the chiefs with the people, or of the people of Jerusalem with the other nations of Judea.

JEROME; Or he says, You never gave me a kid, that is, no blood of prophet or priest has delivered us from the Roman power.
   
AMBROSE; Now the shameless son is like to the Pharisee justifying himself. Because he had kept the law in the letter, he wickedly accused his brother for having wasted his father's substance with harlots. For it follows, But as soon as this your son is come, who has devoured your living, &c.

AUG. The harlots are the superstitions of the Gentiles, with whom he wastes his substance, who having left the true marriage of the true God, goes a whoring after evil spirits from foul desire.

JEROME; Now in that which he says, You have killed for him the fatted calf, he confesses that Christ has come, but envy has no wish to be saved.

AUG. But the father does not rebuke him as a liar, but commending his steadfastness with him invites him to the perfection of a better and happier rejoicing. Hence it follows, But he said to him, Son, you are ever with me.

JEROME; Or after having said, "This is boasting, not truth," the father does not agree with him, but restrains him in another way, saying, You are with me, by the law under which you are bound; not as though he had not sinned, but because God continually drew him back by chastening. Nor is it wonderful that he lies to his father who hates his brother.

[michael_legna]

31. And he said to him, Son, you are ever with me, and all that I have is yours.

32. It was meet that we should make merry, and be glad: for this your brother was dead, and is alive again; and was lost, and is found.

AMBROSE; But the kind father was still desirous to save him, saying, You are ever with me, either as a Jew in the law, or as the righteous man in communion with Him.
   
AUG. But what means he that he adds, And all that I have is yours, as if they were not his brother's also? But it is thus that all things are looked at by perfect and immortal children, that each is the possession of all, and all of each. For as desire obtains nothing without want, so charity nothing with w ant. But how all things? Must then God be supposed to have subjected the angels also to the possession of such a son? If you so take possession as that the possessor of a thing is its lord, certainly not all things. For we shall not be the lords, but the companions of angels. Again, if possession is thus understood, how do we rightly say that our souls possess truth? I see no reason why we may not truly and properly say so. For we do not so speak as to call our souls the mistresses of truth. Or if by the term possession we are hindered from this sense, let that also be set aside. For the father says not, "You possess all things," but All that I have is yours, still not as if you were its lord. For that which is our property may be either food for our families, or ornament, or something of the kind. And surely, when he can rightly call his father his own, I do not see why he may not also rightly call his own what belongs to his father, only in different ways. For when we shall have obtained that blessedness, the higher things will be ours to look upon, equal things ours to have fellowship with, the lower things ours to rule. Let then the elder brother join most safely in the rejoicing. AMBROSE; For if he ceases to envy, he will feel all things to be his, either as the Jew possessing the sacraments of the Old Testament, or as a baptized person those of the New also.

THEOPHYL. Or to take the whole differently; the character of the son who seems to complain is put for all those who are offended at the sudden advances and salvation of the perfect, as David introduces one who took offense at the peace of sinners.

TIT. BOST. The elder son then as a husbandmen was engaged in husbandry, digging not the land, but the field of the soul, and planting trees of salvation, that is to say, the virtues.

THEOPHYL. Or he was in the field, that is, in the world, pampering his own flesh, that he might be filled with bread, and sowing in tears that he might reap in joy, but when he found what was being done, he was unwilling to enter into the common joy.

CHRYS. But it is asked, whether one who grieves at the prosperity of others is affected by the passion of envy. We must answer, that no Saint grieves at such things; but rather looks upon the good things of others as his own. Now we must not take every thing contained in the parable literally, but bringing out the weaning which the author had in view, search for nothing farther. This parable then was written to the end that sinners should not despair of returning, knowing that they shall obtain great things. Therefore he introduces others so troubled at these good things as to be consumed with envy, but those who return, treated with such great honor as to become themselves an object of envy to others.

THEOPHYL. Or by this parable our Lord reproves the will of the Pharisees, whom according to the argument he terms just, as if to say, Let it be that you are truly just, having transgressed none of the commandments, must we then for this reason refuse to admit those who turn away from their iniquities?

JEROME; Or, in another way, all justice in comparison of the justice of God is injustice. Therefore Paul says, Who shall deliver me from the body of this death? and hence were the Apostles moved with anger at the request of the sons of Zebedee.

CYRIL; We also ourselves sometimes; for some live a most excellent and perfect life, another ofttime even in his old age is converted to God, or perhaps when just about to close his last day, through God's mercy washes away his guilt. But this mercy some men reject from restless timidity of mind, not counting upon the will of our Savior, who rejoices in the salvation of those who are perishing.

THEOPHYL. The son then says to the father, For nothing I left a life of sorrow, ever harassed by sinners who were my enemies, and never have you for my sake ordered a kid to be slain, (that is, a sinner who persecuted me,) that I might enjoy myself for a little. Such a kid was Ahab to Elijah, who said, Lord, they have killed your prophets.

AMBROSE; Or else, This brother is described so as to be said to come from the farm, that is, engaged in worldly occupations, so ignorant of the things of the Spirit of God, as at last to complain that a kid had never been slain for him. For not for envy, but for the pardon of the world, was the Lamb sacrificed. The envious seeks a kid, the innocent a lamb, to be sacrificed for it. Therefore also is he called the elder, because a man soon grows old through envy. Therefore too he stands without, because his malice excludes him; therefore could he not hear the dancing and music, that is, not the wanton fascinations of the stage, but the harmonious song of a people, resounding with the sweet pleasantness of joy for a sinner saved. For they who seem to themselves righteous are angry when pardon is granted to one confessing his sins. Who are you that speak against your Lord, that he should not, for example, forgive a fault, when you pardon whom you will? But we ought to favor forgiving sin after repentance, lest while grudging pardon to another, we ourselves obtain it not from our Lord. Let us not envy those who return from a distant country, seeing that we ourselves also were afar off.

[Corpus]

I've always felt the hired servants were overlooked as an influential factor in the son's return. To me they represent Christian brethren setting the example by their actions and words, reminding the son of what he's lost. It's a challenge to all of us to be examples and not seek the reward or outcome of setting that example, but simply be content that God is working through us in ways we might never realize.

[WillGreek]

Bible Study, Luke 15:11

The word "parable" in this account could cause confusion.

Lk 15:11 And he said, "A certain man had two sons." This is a real case Jesus knew about.

Jesus uses this real case to address, in his day, who are sinners?

Lk 15:1 And all the tax-gatherers and the sinners were coming nigh to him, to hear him, Sinners?
Who are sinners? This is not about Christians!

Lk 15:12 and the younger of them said to the father, "Father, give me the portion of the substance falling to me," and he divided to them[both sons] their livelihood.

Once the father gave both sons their livelihood they were free to do with their own as they chose.

Lk 15:32 "Yet we must be merry and rejoice, seeing that this your brother was dead and revives, and was lost and was found." said the father.

Mt 8:22 Yet Jesus is saying to him,  "Be following Me, and leave the dead to entomb their own dead."
One good example of "dead."

Rom 7:9 Now I  lived, apart from law, once, yet at the coming of the precept Sin revives. Yet I  died,
One good example of "alive", "sin."

Mt 8:25 And, approaching, they rouse Him, saying,  "Lord! Save us! We are perishing!"
One good example of "save", "perish."

Mt 7:14 "Yet what a cramped gate and narrowed way is the one leading away into life, and few are who are finding it." One good example of "find."

The obvious is that the older brother is the sinner!

A real life story that Jesus knew, indeed.

[Petro]

Wait a minute there, hold on one moment............

The obvious is that the older brother is the sinner!


But, but, but........... but what about the 540 symbols........??

And the secret hand shake?  

Petro...fused?

[michael_legna]

Wait a minute there, hold on one moment............

The obvious is that the older brother is the sinner!


But, but, but........... but what about the 540 symbols........??

And the secret hand shake?  

Petro...fused?

Petro is always confused.

You need to read the whole thread Petro (as you are always accusing others of not doing whenever you want to duck an issue.  The 540 was a typo but then you would know that if you read the post.

Of course the older brother is the sinner, so it the younger, they were both sinners.  That is not the question or the point of the parable though.  The younger is one who did more than sin he actually left the Father, died to him as the father puts it, (lost his salvation) but repent of that error and came back to Him, so he was alive again (regained his salvation).