Luke 15:11-32 The Prodigal Son (or “The forgiving father”)
11 Then Jesus said, “There was a man who had two sons. 12 The younger of them said to his father, ‘Father, give me the share of the wealth that will belong to me.’ So he divided his assets between them. 13 A few days later the younger son gathered all he had and traveled to a distant region, and there he squandered his wealth in dissolute living. 14 When he had spent everything, a severe famine took place throughout that region, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that region, who sent him to his fields to feed the pigs. 16 He would gladly have filled his stomach[b] with the pods that the pigs were eating, and no one gave him anything. 17 But when he came to his senses he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.” ’ 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’[c] 22 But the father said to his slaves, ‘Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate, 24 for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.
25 “Now his elder son was in the field, and as he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, ‘Your brother has come, and your father has killed the fatted calf because he has got him back safe and sound.’ 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command, yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fatted calf for him!’ 31 Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.’ ”
11 Then Jesus said, “There was a man who had two sons. 12 The younger of them said to his father, ‘Father, give me the share of the wealth that will belong to me.’ So he divided his assets between them. 13 A few days later the younger son gathered all he had and traveled to a distant region, and there he squandered his wealth in dissolute living. 14 When he had spent everything, a severe famine took place throughout that region, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that region, who sent him to his fields to feed the pigs. 16 He would gladly have filled his stomach[b] with the pods that the pigs were eating, and no one gave him anything. 17 But when he came to his senses he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.” ’ 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’[c] 22 But the father said to his slaves, ‘Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate, 24 for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.
25 “Now his elder son was in the field, and as he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, ‘Your brother has come, and your father has killed the fatted calf because he has got him back safe and sound.’ 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command, yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fatted calf for him!’ 31 Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.’ ”
Matthew 18:21 21 Then Peter came and said to him, “Lord, if my brother or sister sins against me, how often should I forgive? As many as seven times?” 22 Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.” (Could be translated as seventy times seven times)
Question: This is often called the Parable of the Prodigal Son because people think of themselves as the Prodigal Son. When have you played the role of the Prodigal? When have you played the role of the Forgiving Father? When have you been the jealous older son? What does this say about forgiveness in your own family? What does it say about forgiveness from God?
Question: This is often called the Parable of the Prodigal Son because people think of themselves as the Prodigal Son. When have you played the role of the Prodigal? When have you played the role of the Forgiving Father? When have you been the jealous older son? What does this say about forgiveness in your own family? What does it say about forgiveness from God?
Matthew 18:21-35
Then Peter came to Jesus and asked, “Lord, how many times will my brother sin against me and I forgive him and let it go? Up to seven times?” Jesus answered him, “I say to you, not up to seven times, but seventy times seven.”
Then Peter came to Jesus and asked, “Lord, how many times will my brother sin against me and I forgive him and let it go? Up to seven times?” Jesus answered him, “I say to you, not up to seven times, but seventy times seven.”
Some ideas on the Atonement
Question: Did Jesus die to pay the price for my parking ticket to an angry God? If so, who got paid? That doesn’t seem to fit the parable at all.
Is religion all about avoiding eternal punishment or gaining eternal life… or about life here and now? What is sin? Does hell actually exist? What about the devil? Did Jesus really have to die? Are humans basically bad or good? Do you believe in Original Sin… or Original Blessing?
Could atonement be about less about “atone-ment” than “at one ment” or “a tone” ment (think the tuning pitch used for an orchestra) – getting back in connection, in tune with God?
Question: Did Jesus die to pay the price for my parking ticket to an angry God? If so, who got paid? That doesn’t seem to fit the parable at all.
Is religion all about avoiding eternal punishment or gaining eternal life… or about life here and now? What is sin? Does hell actually exist? What about the devil? Did Jesus really have to die? Are humans basically bad or good? Do you believe in Original Sin… or Original Blessing?
Could atonement be about less about “atone-ment” than “at one ment” or “a tone” ment (think the tuning pitch used for an orchestra) – getting back in connection, in tune with God?
The Compassionate Father and His Runaway Son
שובה ישראל עד ה' אלקיך כי כשלת בעונך (הושע י"ד ב') . . . . [דבר אחר] שובה ישראל עד ה' אלקיך לבן מלך שהיה רחוק מאביו מהלך מאה יום אמרו לו אוהביו חזור אצל אביך אמר להם איני יכול שלח אביו ואמר לו הלך מה שאתה יכול לפי כחך (ואם) [ואני] בא אצלך (כשאר) [בשאר] הדרך כך אמר להם הקדוש ברוך הוא שובו אלי ואשובה אליכם (מלאכי ג' ז')
“Return, O Israel, to the LORD your God” (Hos. 14:2). The matter may be compared to the son of a king who was far away from his father—a hundred days’ journey. His friends said to him, “Return to your father!” He replied, “I am not able.” His father sent him a message, “Come as far as you are able according to your own strength and I will come to you the rest of the way!” Thus the Holy One Blessed be He said, “Return to me and I will return to you” (Mai. 3:7).
Pesiqta Rabbati 44.
The Compassionate Father and His Obstinate Son
To what may Israel be compared? To the son of a man who said to his father, “I intend to depart into a far country by way of the sea.” The father warned, “But the time for sailors to ship out for sea has already passed!” He was vehement about the matter and argued, “You must understand that if you go to sea now, you face certain destruction! In the end your ship will be wrecked and all that you own will be lost. Listen I am telling you that if you disobey my word and insist on going to sea, all these things will happen to you which I have warned you about. However even if the ship is wrecked, you lose everything in it and all of your personal belongings are swept away and only you yourself are delivered, remember one thing. Do not be ashamed to return to me. Do not say, ‘How can I have the effrontery to return to father [Abba].’ Now I am telling you, even if you disobey and all these terrible things happen to you—you must never be ashamed to return to me and I will surely receive you.” Thus the Holy One said to Israel, “I call heaven and earth to testify against you . . .” (Deut. 4:26). Thus he called them, “But from there you will seek the L ORD your God, and you will find him, if you search after him with all your heart and with all your soul. When you are in tribulation, and all these things come upon you in the latter days, you will return to the L ORD your God and obey his voice, for the L ORD your God is a merciful God . . .” (Deut. 4:29–30).
To what may Israel be compared? To the son of a man who said to his father, “I intend to depart into a far country by way of the sea.” The father warned, “But the time for sailors to ship out for sea has already passed!” He was vehement about the matter and argued, “You must understand that if you go to sea now, you face certain destruction! In the end your ship will be wrecked and all that you own will be lost. Listen I am telling you that if you disobey my word and insist on going to sea, all these things will happen to you which I have warned you about. However even if the ship is wrecked, you lose everything in it and all of your personal belongings are swept away and only you yourself are delivered, remember one thing. Do not be ashamed to return to me. Do not say, ‘How can I have the effrontery to return to father [Abba].’ Now I am telling you, even if you disobey and all these terrible things happen to you—you must never be ashamed to return to me and I will surely receive you.” Thus the Holy One said to Israel, “I call heaven and earth to testify against you . . .” (Deut. 4:26). Thus he called them, “But from there you will seek the L ORD your God, and you will find him, if you search after him with all your heart and with all your soul. When you are in tribulation, and all these things come upon you in the latter days, you will return to the L ORD your God and obey his voice, for the L ORD your God is a merciful God . . .” (Deut. 4:29–30).
Run to Forgive
The Chofetz Chaim was called once to testify in court, and the lawyer wanted to explain to the court what an honest man the Rabbi was. He said that once the Chofetz Chaim caught a thief stealing property from his small home. He pursued the thief, shouting “it’s yours! I forgive you!”
The judge looked at the lawyer and asked if he truly believed this amazing tale. “I’m not certain, your Honor,” said the lawyer, “but I do know that they do not tell such stories about you and me.
The Chofetz Chaim was called once to testify in court, and the lawyer wanted to explain to the court what an honest man the Rabbi was. He said that once the Chofetz Chaim caught a thief stealing property from his small home. He pursued the thief, shouting “it’s yours! I forgive you!”
The judge looked at the lawyer and asked if he truly believed this amazing tale. “I’m not certain, your Honor,” said the lawyer, “but I do know that they do not tell such stories about you and me.
1. Classic Christus Victor Source: St. John the Divine Cosmic battle between the forces of Good and Evil Death is needed by: Satan (but God wills it) Jesus is killed - an apparent victory of Satan over God However God raised Jesus up and turned the tables on Satan. The accomplishment of the death is that the souls of sinners are freed from bondage A variation on this theme portrays Christ’s death as a ransom paid to Satan in exchange for freeing sinners
2. Satisfaction Theory Source: Anselm God’s honor is in the balance because of human sin Who needed death: God God must balance the scales of sinfulness with the sacrifice of Jesus (who is without blemish or imperfection) The accomplishment of the sinless death of Jesus is that it balances out the sinfulness of the world and allows God to restore humanity to a proper relationship
3. Moral Influence Theory Source: Peter Abelard Sinful human beings need to see how much God loves them so that they will mend their ways. Who needed the death: God God must sacrifice his son to show how much he loves humanity. The accomplishment of Jesus death was that sinful humans could see the depth of God’s love and thus be restored into a loving relationship with God. This is the blood theology of the church In each of these theories it is God who wills the death of his Son – for a variety of reasons In each of them the Resurrection is not essential – what needs to be accomplished has been accomplished by the death.
Penal Theory, Sacrificial Theory, Substitutionary Theory All of these are variations on the above Recent theology has sought an atonement theory that takes us away from blood theology (but recognizing the blood of the act) The modern search is for a non-violent atonement, thus:
4. Narrative Christus Victor/Non-Violent Atonement Source: J. Denny Weaver (drawing on ancient sources) God did not send Jesus to die but sent him to live and show us how to live. The focus is on his resurrection and our own. In this approach the death of Jesus is not the will of God but because people rejected him. Jesus death is not for our sins but because of them. The resurrection is God’s affirmative “Yes” to justice and the Kingdom Jesus proclaimed.
5. Celtic/Incarnational Theology Source: Pierre Teilhard de Chardin, Matthew Fox, others Focused on the life of Jesus and life in the here and now, rather than his death or concern with our life after death, this is focused on a sacramental idea of finding spirituality through physical things, seeing nature or relationships with another as a way to connect with God. Not pantheism but panentheism.
2. Satisfaction Theory Source: Anselm God’s honor is in the balance because of human sin Who needed death: God God must balance the scales of sinfulness with the sacrifice of Jesus (who is without blemish or imperfection) The accomplishment of the sinless death of Jesus is that it balances out the sinfulness of the world and allows God to restore humanity to a proper relationship
3. Moral Influence Theory Source: Peter Abelard Sinful human beings need to see how much God loves them so that they will mend their ways. Who needed the death: God God must sacrifice his son to show how much he loves humanity. The accomplishment of Jesus death was that sinful humans could see the depth of God’s love and thus be restored into a loving relationship with God. This is the blood theology of the church In each of these theories it is God who wills the death of his Son – for a variety of reasons In each of them the Resurrection is not essential – what needs to be accomplished has been accomplished by the death.
Penal Theory, Sacrificial Theory, Substitutionary Theory All of these are variations on the above Recent theology has sought an atonement theory that takes us away from blood theology (but recognizing the blood of the act) The modern search is for a non-violent atonement, thus:
4. Narrative Christus Victor/Non-Violent Atonement Source: J. Denny Weaver (drawing on ancient sources) God did not send Jesus to die but sent him to live and show us how to live. The focus is on his resurrection and our own. In this approach the death of Jesus is not the will of God but because people rejected him. Jesus death is not for our sins but because of them. The resurrection is God’s affirmative “Yes” to justice and the Kingdom Jesus proclaimed.
5. Celtic/Incarnational Theology Source: Pierre Teilhard de Chardin, Matthew Fox, others Focused on the life of Jesus and life in the here and now, rather than his death or concern with our life after death, this is focused on a sacramental idea of finding spirituality through physical things, seeing nature or relationships with another as a way to connect with God. Not pantheism but panentheism.
On Forgiveness – exerpts from Brene Brown's “Rising Strong: The Reckoning, the Rumble, the Revolution” taken from https://www.emotionalaffair.org/brene-brown-on-rumbling-with-forgiveness/
Brown quotes Archbishop Desmond Tutu:
“To forgive is not just to be altruistic. It is the best form if self-interest. It is also a process that does not exclude hatred and anger. These emotions are all part of being human. You should never hate yourself for hating others who do terrible things: The depth of your love is shown by the extent of your anger.
However, when I talk of forgiveness, I mean the belief that you can come out the other side a better person. A better person than one being consumed by anger and hatred. Remaining in that state locks you in a state of victimhood, making you almost dependent on the perpetrator. If you can find it in yourself to forgive, then you are no longer chained to the perpetrator. You can move on, and you can even help the perpetrator to become a better person, too.”
So, forgiveness is not forgetting or walking away from accountability or condoning a hurtful act; it’s the process of taking back and healing our lives so we can truly live. What the Tutus found in their work on forgiveness validates not just the importance of naming our experiences and owning our stories but also how rumbling with a process can lead to clarity, wisdom and self-love. So often we want easy and quick answers to complex struggles. We question our own bravery, and in the face of fear, we back down too early.
I’ve never met anyone – personally or professionally – who didn’t have to rumble with forgiveness. That includes self-forgiveness too. Within families and in other close relationships, we love each other and we hurt each other. The question becomes, What has to end or die so we can experience a rebirth in our relationships?
Brown quotes Archbishop Desmond Tutu:
“To forgive is not just to be altruistic. It is the best form if self-interest. It is also a process that does not exclude hatred and anger. These emotions are all part of being human. You should never hate yourself for hating others who do terrible things: The depth of your love is shown by the extent of your anger.
However, when I talk of forgiveness, I mean the belief that you can come out the other side a better person. A better person than one being consumed by anger and hatred. Remaining in that state locks you in a state of victimhood, making you almost dependent on the perpetrator. If you can find it in yourself to forgive, then you are no longer chained to the perpetrator. You can move on, and you can even help the perpetrator to become a better person, too.”
So, forgiveness is not forgetting or walking away from accountability or condoning a hurtful act; it’s the process of taking back and healing our lives so we can truly live. What the Tutus found in their work on forgiveness validates not just the importance of naming our experiences and owning our stories but also how rumbling with a process can lead to clarity, wisdom and self-love. So often we want easy and quick answers to complex struggles. We question our own bravery, and in the face of fear, we back down too early.
I’ve never met anyone – personally or professionally – who didn’t have to rumble with forgiveness. That includes self-forgiveness too. Within families and in other close relationships, we love each other and we hurt each other. The question becomes, What has to end or die so we can experience a rebirth in our relationships?