As is human nature, often we think we know what something means based on our own lens, perceptions, and biases. I think it’s possible to assume many of us previously thought of the word “prodigal” as synonymous with wayward, backslidden, wild, yet we learned in our recent series it actually means extravagant. Being a word nerd, I looked up its origin. Prodigal comes from an ancient Latin word, prodigus, meaning lavish, a synonym for extravagant. When I searched for “prodigal” in the Strong’s Concordance of Scripture, I discovered the word “prodigal” is not to be found in the original Greek language of the New Testament. In Luke 15:13, one English translation (NKJV) translated the Greek word “asotos” as prodigal when speaking of the runaway son’s lifestyle, so our assumption makes sense, but most versions translated that word as riotous, wild, squandered, etc. As I dug into the word’s Latin origin the following sample sentence was used to convey its meaning: “The dessert was crunchy with brown sugar and prodigal with whipped cream.” (Oxford Languages Dictionary) That sounds lavish.  

Each week of this prodigal series brought fresh revelations to a familiar text. We saw a youngest son and his lavish disrespect toward his father, his self-centeredness, poor choices, and how lavishly culturally inappropriate his actions were. We spent time with the oldest son and his lavish disrespect, his entitlement leading to resentment toward both his father and his brother. We spent time remembering how lavishly the father loved both his sons and went to both of them. Jesus certainly wanted us to understand that point.

Pastor John pointed out that Luke 15 is all about lost things being searched for. Knowing Jesus is always intentional, why these parables at this moment? Well, we learn in verses 1 and 2, Jesus is hanging out with “tax collectors” and “sinners” who have gathered around to hear him. In the mind of the religious leaders, (Pharisees and teachers of the law), Jesus is way out of bounds. He “welcomes sinners and eats with them”. Jesus, knowing he is being judged, chooses these parables for this moment. Keep in mind, in parables, a meaning is inferred. It is the hearers’ duty to go beyond surface level and wrestle with the deeper point.  

The first parable he told involves a shepherd with 100 sheep. One of the sheep wanders off. The shepherd makes the lavish choice to leave 99 sheep in the open country and go after the one that’s lost until it is found. Then,“he joyfully puts it on his shoulders and goes home.” (v.5), He calls all his friends and neighbors to a party celebrating the found sheep. He had ninety-nine others. Celebrating the one– is it lavish? Jesus punctuates that parable by saying, “There will be more rejoicing in heaven over one sinner who repents than over ninety–nine righteous persons who do not need to repent.” I wonder how that landed with his audience? 

Jesus continues by bringing up a woman who has 10 drachma (each worth approximately a day’s wage). She loses one. She lights a lamp, sweeps the house and searches carefully until she finds it. Like the shepherd, she calls her friends and neighbors to celebrate and rejoice with her over the recovered coin. She had nine others but threw a party over finding one. Is that lavish? Jesus ends this parable by saying, “In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.” (v. 10) Hmmm. Sounds similar to the first one’s ending. Keep in mind that to repent means to think a new way, change one’s mind. It’s the translated Greek word metanoia - new mind.

Then Jesus brings us to the father and the sons. As the youngest is delivering his practiced apology speech, the father asks the servants to bring his youngest son the best robe, a ring for his finger, and sandals for his feet. He asks them to prepare a feast because his son was dead and is alive again, was lost and is found. We’re told in verse 24, they began to celebrate. 

Up to this point each parable ended with a celebration over previously lost things being found. Jesus could have ended this third parable at the same point. He didn’t. Instead, he includes the oldest son’s reaction to the father’s lavish actions. Like his brother, the oldest son disrespected his father. He used phrases such as, “I’ve been slaving for you”, “I’ve never disobeyed.”, “You never gave me even a goat so I could celebrate with my friends.” Then, he points out all the lavishly irresponsible things his brother has done and is openly hostile that his father killed the fattened calf for his undeserving brother.

At this point, Jesus puts his exclamation point on the parable by saying, “My son…you are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.” (vs. 31,32). In parables one and two, Jesus’ talks about rejoicing in heaven over lost ones repenting and coming home to the Father. Jesus doesn’t end this third one the same way. He leaves his hearers hanging. What does the oldest son do? We don’t know.

At this point, it is imperative for us to remember who Jesus is addressing. The “tax collectors and sinners” are eating with Jesus.. The Pharisees and teachers of the law are judging Jesus’ companions and questioning his ways. They are not pleased. Jesus hangs out with people who don’t live according to their religious standards, who don’t abide by their rules, who they’ve labeled as “other”, as “outsiders”, as unworthy of Jesus’ attention. 

We live in a day of labels, othering, and different interpretations of what it means to be a Christian. Who is in, who is out? Who is welcome, who is not? How will we respond to God’s lavish love toward those we don’t think deserve it? There is much to ponder at this point. Did Jesus seek the tax collectors and sinners, or did they seek him? Does it matter? Either way, they are welcome at his table. Would the Pharisees and teachers of the law seek tax collectors and sinners? Would they seek Jesus and learn from him? We don’t know. Would they recognize they are among the lost things that are being sought, that heaven would rejoice if they would change their minds about Jesus, that they are invited to celebrate God’s lavish inclusivity for and with the others at Jesus’ table? What might Jesus be saying to you, to us? Where do we find ourselves in these parables? Are we the seekers? Are we the sought? Are we co-celebraters? Are we resentfully pouting in a field because of God’s lavish love toward everyone? Who are we? Who are you in the story? How will you respond?

Watch 'A Tale of Two Sons and a Father'