6 A BIBLICAL UNDERSTANDING OF CYCLES OF CONTROL AND RELEASE
6.4 Interpreting the Parable
6.4.2 General Interpretation
The parable of the prodigal is probably the best known and most popular of Jesus' parables. It has been highly influential on literature and art, music and film.379 Its traditional title 'the Parable of the Prodigal Son' (de filio prodigo in the Vulgate) has been widely criticised as being inadequate since it ignores the second half of the story, and various alternative titles have been suggested.380 However, though titles like 'the parable of the Compassionate Father and his two lost Sons'381 may be much more descriptive or 'Sons behaving badly'382 may sound much more intriguing, for reasons of familiarity and brevity none of the alternatives has yet replaced the traditional title and probably never will. The prodigal is the longest of Jesus' parables and has the most discourse.
In its context in Luke 15 it is used to defend Jesus' table fellowship with sinners against criticism from the Pharisees. The three parables of the Lost Sheep (vv 4-‐7), the Lost Coin (vv 8-‐10) and the prodigal (vv 11-‐32) are possibly intended to be read as one literary unit. They share the theme of God's delight in converted sinners, they share words and phrases like repentance, joy and the theme of finding the lost, and the first two share a common structure: something is lost and found which causes a celebration and this is followed by a nimshal.383
379 For an overview on the influence of the parable on various forms of art see Fitzmyer, Joseph A., The Gospel According to Luke (X-XXIV), Anchor Bible (New Haven: Yale University Press, 2005), 1083-‐84.
380 cf. Fitzmyer, Luke, 1083.
381 Young, Brad, Jesus the Jewish Theologian (Peabody, Mass.: Hendrickson, 1995), 143.
382 Sugirtharajah, R. S., 'Son(s) Behaving Badly: The Prodigal in Foreign Hands,' in Postmodern Interpretations of the Bible : a Reader, ed. A. K. M. Adam (St. Louis: Chalice Press, 2000).
383 see Barton, 'Parables on God's Love and Forgiveness,' 201.
Scholarly controversy has arisen concerning this parable. In his comprehensive study Snodgrass identifies eight main issues:384
1. Was this parable originally shorter?
Since Jülicher and his theory that allegorising is due to the influence of the evangelists, some biblical scholars have argued that the parable was originally shorter.385 This is of no significance for this study – it takes the Canon for granted and deals with the text as inspired as it stands.
2. Does it have any relation to Matthew's parable of the Two Sons?
Though a few scholars suggest that Luke constructed his parable after knowing Matthew's parable of the two sons this seems to be a minority view.386 Again this is of no concern to my study.
3. Against what background should one read?
This is a complex debate and an enormous amount of literature has been produced to find the background of the story in several different OT texts, various Greco-‐
Roman influences, and rabbinic discussions. Though knowing these different backgrounds enhances the understanding of the parable, no specific text or group of texts provides the background or hermeneutical key for interpretation.
4. How should cultural factors inform the reading of the parable? In particular, how do cultural and legal factors pertaining to the younger son's request and the father's division of property influence understanding?
384 Snodgrass, Stories with Intent, 118-‐41.
385 For an overview of writers arguing this point see Snodgrass, Stories with Intent, 626, Footnote 173.
386 see Snodgrass, Stories with Intent, 626 footnote 176
The younger son's demand for his inheritance before his father's death and
particularly his leaving and thus denying his responsibility for caring for his father would have been viewed negatively by Mediterranean societies of the time. In addition, his covetousness, his squandering and his lifestyle would have been considered sinful by these societies as well. Again, though the cultural background is certainly illuminating, the parable works foremost as a story and does work well without detailed knowledge of its legal and cultural background.
5. What is the point of analogy?
Even Jülicher accepts that the parable of the prodigal is an analogy for God dealing with sinners and rejecting complaints from those claiming to be righteous.387 In its context within Luke the parable contrasts God's acceptance and joy about a repentant sinner with the attitude of the Pharisees. However, various other interpretations have been offered. Wright suggests that the parable mirrors the story of Israel, but he is less convincing in mirroring the elder brother with the Samaritans who did not want Israel to return from exile.388 Others have
interpreted the story as depicting the human condition in general in terms of the possibility of getting lost and found – which, although sin is of course part of the human condition, is questionable because Luke places the story in a specific context: a controversy about how to deal with sinners.389
6. What does the parable teach about the Pharisees?
The father's positive comments about the elder son and the honour given to him
387 Jülicher, Die Gleichnisreden Jesu, 352,61.
388 Wright, N. T., Jesus and the Victory of God (London: SPCK, 1996), 126-‐31.
389 cf Snodgrass, Stories with Intent, 133-‐34.
are puzzling if the elder son represents the Pharisees and scribes. Interpreting these comments as being about the relation of the Pharisees to God and their inclusion in the kingdom ('Son, you are always with me, and all that is mine is yours.') has been criticised as stretching the boundaries of the parable, as it involves allegorising its content and using it to make theological points that the story is not dealing with: it 'contrasts the attitude of the father (God) and the attitude of the elder son (the Pharisees) toward the repentant.'390 It does not give a complete picture of the reality it portrays.
7. What is the theological significance of the parable?
In this respect the parable is extremely open to interpretation. Though most writers agree that the parable is about God, sinners and the seemingly righteous, it remains controversial as to what conclusions can be drawn about repentance, christology, or the atonement and whether these interpretations constitute and abuse of the story.
8. What is the purpose of the parable?
If taken within its Lucan context, the parable has three obvious purposes: it illustrates the pardoning love of God towards an outcast, it invites us to celebrate this and rejoice and it defends Jesus' association with sinners. Depending on where one sees the point of analogy, various other purposes have been suggested, from illustrating psychological realities to being an encouragement for mission: 'if God
390 Snodgrass, Stories with Intent, 135.
is receiving sinners so eagerly, then that message needs to be shared, and people need to be invited home.'391
6.4.3 The Parable of the Prodigal Son as a Typology of Sin and Shame in Patterns of Control and