Priestly People
Commentary
In my junior high confirmation classes, I remind the students that there will be a day when they will be the only person of faith in a given crisis situation, where somebody might be near death. It could be among friends, family, a job-related situation or even travelling around the country. Somebody will be needed to speak some words of comfort or commendation during a time of impending death if there is no chaplain or clergy person available.
From our catechism book I point the students to saying “The Lord’s Prayer.” It covers all bases to acknowledging God as Father, forgiveness of sins and entrusting the person to the “kingdom and the power forever and ever. Amen.” I show them how to find Psalm 23 if a Bible is available in some form. If time allows, I suggest John 14:1-7, and show them how to make the sign of the cross. I remind them that the death rite includes: commending the person to God, saying farewell and be reminded of the memories and gifts they have left us. There is a back page of our catechism book on how to perform an emergency baptism. We do practice this in class — which usually results in a water fight that day!
To emphasize this lesson beyond cognitive lectures, I have the class pair of students go and one and lay on a pew with a waste basket at their feet with other saying a prayer and reading the Bible. Once the prayer, Psalm and maybe John 14 text read, the student who is playing like they are dying will “kick the waste basket across the room.” For seventh and eighth graders, I call this a “kick the bucket” exercise. It remains etched in their memory beyond class time. It is my modest effort as a small town and country pastor to start equipping a “priestly people.”
Each of our texts today approaches what it means to be a “priestly people” from a different perspective. In this final week of Lent, it is never too early to be reminding folks that we may be priests in some capacity one day. Lent is the season to develop our faith muscles in this area.
Joshua 5:9-12
The book of Joshua is usually viewed as being written in three stages from the time of the Davidic monarchy, and finally edited after the exile in 587 BCE. It may be read within the context of the narration of occurring events in the book, or on the level of the trauma of the crisis of the Babylonian invasion of Judah after 587 BCE. Multiple editors have written and edited the book. The major divisions of the book are Chapters: 1-12; 13-22, and 23-24. The theological influence is that of the Deuteronomy tradition of writers. Living by the ethical and ritual teachings of Torah (first five books of the Hebrew Bible) is a core value. The book of Joshua assumes God enters history and shows God’s leadership. This has proven to be encouraging for the people’s quest into the promised land for some scholars.
It has also proven to be problematic that God would conquer and attempt to exterminate its indigenous population of Canaanites on the other hand. Such discussions have parallel controversies in the treatment of Native American peoples upon the settlement of the United States by European settlers. For the purposes of this text today, the focus is on God’s intention for the people to practice their faith according to the teachings of their traditional Deuteronomy codes of ethics and worship practices. Torah is to be re-applied to a new and different situation like modern Christians may find necessary in changing times of our global realities.
Joshua holds the authority of both priest and military leader here. This was first cited in Numbers 27:20-23; 34:17. His authority as interpreter of Torah, as the successor of Moses was underscored in the opening speech of God in Joshua 1:7-8, “Be strong and very courageous. Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go. Keep this book of the law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.” This text may also serve as one interpretative lens throughout the book as to the orthodoxy of the leader throughout the next chapter of Israel’s history (Creach, 12-13).
Today’s lesson is a portion of attempts to erase the disgrace of being in enslaved in Egyptian bondage being rolled away. Before this text, it is cited that not a single member of the wilderness wanderer’s generation is to enter the new land. Furthermore, a theological divide between generations is a possible second circumcision sign. Scholars are divided if this an absolute requirement.
One issue of the text similar to Ezekiel 18:1-4, have the complainers of the previous generation in the wilderness affected the future of the succeeding generations? Therefore, are they being held responsible for sins of their ancestors? Joshua 5:9 suggests that the renewed faith of the next generation who is now allowed to enter the new land can indeed cover for the sins of their ancestors, who died in the wilderness due to lack of faith. Later Babylonian repentant exilic readers could interpret this to mean circumcision and celebrating a Passover meal is counter cultural to the Babylonian deities and religious practices.
The opening occurs in an encampment at Gilgal (twelve stones, representing the twelve tribes in a circle) after crossing the Jordan River under the leadership of Joshua. On the fourteenth day at the end of the month, the people celebrated a Passover meal on these plains of Jericho. It serves an occasion for the end of the manna and quail meals which sustained them through the wilderness, and the beginning of eating unleavened bread and roasted grain found on the promised land.
This Passover feast has many significant symbols which could serve as preaching paths. First, there is liberation again from both Egyptian bondage as well as the temptations in the wilderness. Are people of faith inclined to give up at the first or second time of uncertain tests and trials and return to a job, living situation or community in which they have despaired for many years? Second, they are no longer a nomadic people, but have a fresh start to live in a new land of promise. Where and what would it feel like to be “settled” in our times of constant change, mobility of jobs, family, homes etc.? Third, this particular meal serves as a reminder to God’s faithfulness to God’s promises. Fourth and finally, this celebration is a reminder that these people are not to fall into syncretism or worshipping the idols of the land they are to inhabit. What portions of the creation are people of faith tempted to worship or venerate above the Creator who delivers them from bondage and death? Could it be an economic system or corporate power mentality that people are commodities, or acts of gods of the land rather than the God of creation? Might it be that mammon or money is the real reason people believe to be their deliverance from bondage?
The same God of Abraham, Isaac, Jacob and Moses, remains the people’s God. This God has proven himself again and again. The response of a priestly people is to be obedient to Torah, as well as follow the lead of Joshua and enjoy the fruitful food of the land as good stewards. Being a priestly people is also living in response to God’s faithfulness as written in the Holy Scriptures. The Passover meal would later take on a new meaning for Christians as Jesus’ last meal would point to deliverance from sin, death and evil. [Sources: Creach, Jerome, Interpretation, A Bible Commentary for Teaching and Preaching: Joshua, Louisville, KY: Westminster John Knox Press, 2003); Soggin J. Alberto, The Old Testament Library: Joshua, Louisville, KY: Westminster John Knox Press, 1972)].
2 Corinthians 5:16-21
Being a representative or ambassador for the risen Christ points to what it means to be a priestly people in this text. Life in this new creation means a transvaluation of values apart from the popular culture of the day. God’s love is the dominant force that drives believers. Reconciliation from sin and death was initiated by God, the offended party. Despite numerous opportunities to respond to God’s love through being obedient to the law and teachings of scripture, humans failed. For Paul, the ministry of reconciliation occurs. Paul believes that Jesus as Christ has died once and for all on behalf of, or in the place of sinners, or those who rebel against God.
God has provided amnesty to those who have offended God. “Paul has chosen this exceptional wording in order to emphasize the ‘sweet exchange’ whereby sinners are given a righteous status before God through the righteous one who absorbed their sin (and its judgment) in himself” (Bruce, 211).
This might prompt a preaching path regarding if modern people really believe they are really sinners who offended God? If they have offended God, do they really care — short of being struck by lightning or bursting into flames? Practically, one can make arguments about the fallen nature of humanity in many diverse areas of life from ecological and environmental abuse to humans being objectified in the economic, employment or global arenas. To be a priestly people or ambassador is to direct people into a new direction as part of a new creation. The Bible is full of many alternative narratives that do not result in a negative or dystopian future. Priests of God are commissioned to live out and share these visions of the “new creation.”
For those who have been made right with God through Jesus’ death and resurrection, God has given them each a ministry to be reconciled or made right with other people in offenses or misdeeds. The Greek word “presbeou” suggests Christ believers are official representatives of the God served, just as the Roman empire’s ambassadors make appeals on behalf of the emperor. That is, they are to be a priestly people.
In our modern times, is the “ambassador” a much riskier calling in lieu of suspected medical poisoning at embassies overseas? One might remember the Iranian hostage crisis in 1979. Ambassadorial reception is not always promised to be smooth or amicable in this modern world full of outbreaks of violence, unstable governments and autocrats who do not always abide by international rules and ethics. Is being a Christian ambassador becoming a threatening voice when one’s financial and employment future is on the line? In reference to the Joshua text, would one be better served respecting one of the local Canannite gods of the land?
In a recent devotional book, theologian Jurgen Moltmann says there are two questions on the minds of many people, “Is there life after death?” and “what makes life worth living?” One of his proposals is based on this text. Human life is awakened daily and worth living especially because we are a new creation through being reconciled to God through Jesus Christ. Believers now have a taste for the infinite in the midst of our finitude. This new creation is a counterpart to this world of death and slaughter” (Moltmann, 1-3, 60-61). Many churches confess in the Nicene Creed, “We look for the resurrection of the dead, and life of the world to come. Amen.” Today’s epistle text points to this counter reality to any doomsday scenarios one might see in various forms of media.
Moltmann goes on to say, “For dying, death does not mean being parted from their [our] lives. Those who die take their entire lives as lived with them (emphasis added) in the resurrection to eternal life” (Moltmann, 59). Being a “new creation” is Paul’s encouragement for believers to continue to be ambassadors or priestly people for the new creation. 2 Corinthians is an uncontested letter of Paul, which addresses conflicts, outside intruders and attacks on his apostleship (Bruce, 164-174). Paul is not living in a vacuum of euphoria but is in the midst of conflict and tension that many people of faith might experience today. A “new creation” is good news for any family or organization which has been taught or warned earlier (as was the purpose of 1 Corinthians), but quagmires persist for an uncertain liminal period of time. [Sources: Bruce, F.F., The New Century Commentary: I & II Corinthians, Grand Rapids, MI: Wm. B Erdmann’s, 19710; Moltmann, Jurgen, Resurrected to Eternal Life: On Dying and Rising, Minneapolis, MN: Fortress Press, 2021); Taylor, Walter F., Paul Apostle to the Nations: An Introduction, Minneapolis, MN: Fortress Press, 2012)].
Luke 15:1-3; 11b-31
In some respects, the parable of the prodigal son can preach itself if one follows the narrative while plugging in modern or local examples. A person leaves a secure, settled living environment in order to discover a bigger world and only discovers that foolish choices result in poverty and being forced to return home. Also, there is the narrative of sibling rivalry between the elder and younger brother which has roots as early as Jacob and Esau in Genesis 26, as well as Joseph and his brothers in Genesis 37.
The broader context of this parablee is In verses 1-3. As tax collectors and sinners come to listen to Jesus, “…the Pharisees and scribes were grumbling and saying, ‘These fellow welcomes sinners and eats with them” (Luke 15:2). Luke mentions nineteen meals, thirteen are unique to Luke’s gospel. Jesus is criticized for being a glutton and eating with the wrong people(Powell, 158-159). This parable is one of the three “lost” parables in Luke, the other two being the lost sheep (15:1-7) and lost coin (15:8-10).
As the parable opens, the younger son requests his share of the inheritance of his father’s property. The Greek term is imperative meaning “give me.” This could be read as disrespectful and attempt to assume his father is already dead, so he is owed an inheritance. As the youngest son, his portion is one third of his father’s estate, the elder son receives a double portion of two thirds of the estate (Deuteronomy 21:17). Though dishonored by ancient Palestinian standards, the father complies with his son’s request. The younger son has also conceded that he is abandoning his responsibility to care for his father in the father’s old age years (Exodus 20:12, Deuteronomy 5:16).
The son wanders off into a pagan territory where he squanders his father’s money. A famine hits the land. Was this God’s act of retribution for dishonoring of the father? This might be one path to explore with this text. The son finds himself both without money and friends, therefore seeks employment with a local pig farmer. Pigs are unclean animals. Working with them is both degrading and shameful for a Jew.
Despite his labor, the meager wages he is paid leaves him hungry enough to seek food from the pods he is feeding the farmer’s pigs. This is another reminder than hunger can be a driving force which forces people to re-think and even repent of past life choices. This young man “came to himself” (15:17). Possibly his early childhood religious education or faith formation came to mind. Most church leaders would be pleased if early Christian education teaching might be recalled at a later time in the life of a person who might have otherwise become inactive in their worship life. This could lead to a sermon on the value of Christian education in any form as a future resource wherever life takes him or her. In the opening illustration, this is the reason why a pastor such as myself tries to impress the importance of Psalm 23, the Lord’s Prayer, and possibly other texts such as in the Gospel of John.
As the parable proceeds, the young man knows he has hit rock bottom, similar to a person in an addiction and could affirm the Alcoholics Anonymous Step 1, “We admitted we were powerless over alcohol — that our lives had become unmanageable” (AFG, 368). He reasons that he would be better off as one of his father’s hired servants than working for the pig farmer. So, he plans and executes a journey back to his father’s estate with a prepared speech.
Before he could finish the speech, he is greeted by his father, who has been watching. The waiting father ran out to greet his son, possibly even exposing his bare legs in the process. From the father’s perspective his son was dead and now has returned to life, or similar to joy in heaven when a sinner repents (15:7, 10). The father brings out a fine robe, ring, sandals and instructs the fatted calf, which took months to breed, and is reserved for a special occasion such as for honored guests. The prodigal is not treated like a hired hand as he thought he deserved but reinstated with honor and status as the son of the estate. A sermon path on joy of the return of a person lost is one direction to explore in this text.
Under what conditions does it take for people who made poor choices to repent and return and be received back into the family or community? Would they be welcomed back? Luke is very candid and realistic in presenting a second portion of this parable as related to elder son who has been in the field while people in the house are having great feast.
The elder son is as jealous as Joseph’s brothers might be of his new coat in Genesis 37. As his father is inviting him to join the feast the elder son reframes his existence in the household as a “slave.” This son implies that his father is a top, down taskmaster over his labors. Has this son misread that the community is to be a collaborative effort for the benefit of all participants? He reminds the father of the indiscretions of his younger brother. In today’s terms he is “weaponizing” shared words, or “opening old wounds” for the purposes of demeaning his brother, despite any repentance efforts. Do groups or organizations really “forget” the past errors of those people who have strayed from the path, only to use this knowledge as a verbal weapon at a later time? If this occurs in the church at any level, how much different is the church than any other worldly organization we are called to be a priestly people within?
The parable remains open ended with the elder son still being invited to the feast, but not joining in at this point. The father reminds the elder son that he is still the elder son and retains his share of the property and inheritance. What is not addressed is what will happen when the father dies and the elder son is in charge? Joseph’s brothers had this concern when their father Jacob died in Genesis 50:15-21. Joseph did forgive his brothers despite their evil actions even after their father died.
There is one other take away for those like myself who is the oldest son of the family who has witnessed some levels of favoritism of younger siblings. That is, all people need God’s grace in some portion of their lives. The elder son is as much of a sinner needing forgiveness as his younger brother the prodigal son. This is an opportunity to preach on “grace.” [Sources: Al-Anon Family Groups, One Day at a Time, Virginia Beach, VA: 2000); Carrol, John T. The New Testament Library: Luke, Louisville, KY: Westminster John Knox Press, 2012); Powell, Mark A., Introduction to the New Testament: A Historical, Literary, and Theological Survey, Grand Rapids, MI: Baker Academic, 2009); Chen, Diane G., New Covenant Commentary Series: Luke, (Eugene, OR: Cascade Books, 2017).
Application
As Jesus tells this parable, it is obvious that the Pharisees and scribes would identify with the elder son, with little patience for the younger prodigal son. How forgiving is a community of faith to be as modeled by the father in the parable? What if the younger son wanders off again and again while draining resources from his father’s estate? We all need grace in some portion of our lives. Is there a time when too much grace is abused or becomes “cheap grace,” as German Theologian Dietrich Bonhoeffer suggested (Bonhoeffer, 45)? Also, the younger son will inevitably have to make some level of peace or reconciliation with the elder brother if they are to co-exist on their father’s estate for any period of time. How does one do “damage control” with the elder brother would be another sermon path. [Source: Bonhoeffer, Dietrich, Cost of Discipleship, (New York, NY: Macmillan Publishing Company, 1937)]
Alternative application
What if the son had good reason to leave home as the family is dysfunctional with the elder son abusing what power he is given? Are there times when the person who leaves home simply has to learn life’s hard lessons the hard way and try to work their way up from employment with the pig farmer? The return home is as bad or worse than working with the pigs. The good news here might be after working with the pigs, there is only direction to go now — up!
From our catechism book I point the students to saying “The Lord’s Prayer.” It covers all bases to acknowledging God as Father, forgiveness of sins and entrusting the person to the “kingdom and the power forever and ever. Amen.” I show them how to find Psalm 23 if a Bible is available in some form. If time allows, I suggest John 14:1-7, and show them how to make the sign of the cross. I remind them that the death rite includes: commending the person to God, saying farewell and be reminded of the memories and gifts they have left us. There is a back page of our catechism book on how to perform an emergency baptism. We do practice this in class — which usually results in a water fight that day!
To emphasize this lesson beyond cognitive lectures, I have the class pair of students go and one and lay on a pew with a waste basket at their feet with other saying a prayer and reading the Bible. Once the prayer, Psalm and maybe John 14 text read, the student who is playing like they are dying will “kick the waste basket across the room.” For seventh and eighth graders, I call this a “kick the bucket” exercise. It remains etched in their memory beyond class time. It is my modest effort as a small town and country pastor to start equipping a “priestly people.”
Each of our texts today approaches what it means to be a “priestly people” from a different perspective. In this final week of Lent, it is never too early to be reminding folks that we may be priests in some capacity one day. Lent is the season to develop our faith muscles in this area.
Joshua 5:9-12
The book of Joshua is usually viewed as being written in three stages from the time of the Davidic monarchy, and finally edited after the exile in 587 BCE. It may be read within the context of the narration of occurring events in the book, or on the level of the trauma of the crisis of the Babylonian invasion of Judah after 587 BCE. Multiple editors have written and edited the book. The major divisions of the book are Chapters: 1-12; 13-22, and 23-24. The theological influence is that of the Deuteronomy tradition of writers. Living by the ethical and ritual teachings of Torah (first five books of the Hebrew Bible) is a core value. The book of Joshua assumes God enters history and shows God’s leadership. This has proven to be encouraging for the people’s quest into the promised land for some scholars.
It has also proven to be problematic that God would conquer and attempt to exterminate its indigenous population of Canaanites on the other hand. Such discussions have parallel controversies in the treatment of Native American peoples upon the settlement of the United States by European settlers. For the purposes of this text today, the focus is on God’s intention for the people to practice their faith according to the teachings of their traditional Deuteronomy codes of ethics and worship practices. Torah is to be re-applied to a new and different situation like modern Christians may find necessary in changing times of our global realities.
Joshua holds the authority of both priest and military leader here. This was first cited in Numbers 27:20-23; 34:17. His authority as interpreter of Torah, as the successor of Moses was underscored in the opening speech of God in Joshua 1:7-8, “Be strong and very courageous. Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go. Keep this book of the law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.” This text may also serve as one interpretative lens throughout the book as to the orthodoxy of the leader throughout the next chapter of Israel’s history (Creach, 12-13).
Today’s lesson is a portion of attempts to erase the disgrace of being in enslaved in Egyptian bondage being rolled away. Before this text, it is cited that not a single member of the wilderness wanderer’s generation is to enter the new land. Furthermore, a theological divide between generations is a possible second circumcision sign. Scholars are divided if this an absolute requirement.
One issue of the text similar to Ezekiel 18:1-4, have the complainers of the previous generation in the wilderness affected the future of the succeeding generations? Therefore, are they being held responsible for sins of their ancestors? Joshua 5:9 suggests that the renewed faith of the next generation who is now allowed to enter the new land can indeed cover for the sins of their ancestors, who died in the wilderness due to lack of faith. Later Babylonian repentant exilic readers could interpret this to mean circumcision and celebrating a Passover meal is counter cultural to the Babylonian deities and religious practices.
The opening occurs in an encampment at Gilgal (twelve stones, representing the twelve tribes in a circle) after crossing the Jordan River under the leadership of Joshua. On the fourteenth day at the end of the month, the people celebrated a Passover meal on these plains of Jericho. It serves an occasion for the end of the manna and quail meals which sustained them through the wilderness, and the beginning of eating unleavened bread and roasted grain found on the promised land.
This Passover feast has many significant symbols which could serve as preaching paths. First, there is liberation again from both Egyptian bondage as well as the temptations in the wilderness. Are people of faith inclined to give up at the first or second time of uncertain tests and trials and return to a job, living situation or community in which they have despaired for many years? Second, they are no longer a nomadic people, but have a fresh start to live in a new land of promise. Where and what would it feel like to be “settled” in our times of constant change, mobility of jobs, family, homes etc.? Third, this particular meal serves as a reminder to God’s faithfulness to God’s promises. Fourth and finally, this celebration is a reminder that these people are not to fall into syncretism or worshipping the idols of the land they are to inhabit. What portions of the creation are people of faith tempted to worship or venerate above the Creator who delivers them from bondage and death? Could it be an economic system or corporate power mentality that people are commodities, or acts of gods of the land rather than the God of creation? Might it be that mammon or money is the real reason people believe to be their deliverance from bondage?
The same God of Abraham, Isaac, Jacob and Moses, remains the people’s God. This God has proven himself again and again. The response of a priestly people is to be obedient to Torah, as well as follow the lead of Joshua and enjoy the fruitful food of the land as good stewards. Being a priestly people is also living in response to God’s faithfulness as written in the Holy Scriptures. The Passover meal would later take on a new meaning for Christians as Jesus’ last meal would point to deliverance from sin, death and evil. [Sources: Creach, Jerome, Interpretation, A Bible Commentary for Teaching and Preaching: Joshua, Louisville, KY: Westminster John Knox Press, 2003); Soggin J. Alberto, The Old Testament Library: Joshua, Louisville, KY: Westminster John Knox Press, 1972)].
2 Corinthians 5:16-21
Being a representative or ambassador for the risen Christ points to what it means to be a priestly people in this text. Life in this new creation means a transvaluation of values apart from the popular culture of the day. God’s love is the dominant force that drives believers. Reconciliation from sin and death was initiated by God, the offended party. Despite numerous opportunities to respond to God’s love through being obedient to the law and teachings of scripture, humans failed. For Paul, the ministry of reconciliation occurs. Paul believes that Jesus as Christ has died once and for all on behalf of, or in the place of sinners, or those who rebel against God.
God has provided amnesty to those who have offended God. “Paul has chosen this exceptional wording in order to emphasize the ‘sweet exchange’ whereby sinners are given a righteous status before God through the righteous one who absorbed their sin (and its judgment) in himself” (Bruce, 211).
This might prompt a preaching path regarding if modern people really believe they are really sinners who offended God? If they have offended God, do they really care — short of being struck by lightning or bursting into flames? Practically, one can make arguments about the fallen nature of humanity in many diverse areas of life from ecological and environmental abuse to humans being objectified in the economic, employment or global arenas. To be a priestly people or ambassador is to direct people into a new direction as part of a new creation. The Bible is full of many alternative narratives that do not result in a negative or dystopian future. Priests of God are commissioned to live out and share these visions of the “new creation.”
For those who have been made right with God through Jesus’ death and resurrection, God has given them each a ministry to be reconciled or made right with other people in offenses or misdeeds. The Greek word “presbeou” suggests Christ believers are official representatives of the God served, just as the Roman empire’s ambassadors make appeals on behalf of the emperor. That is, they are to be a priestly people.
In our modern times, is the “ambassador” a much riskier calling in lieu of suspected medical poisoning at embassies overseas? One might remember the Iranian hostage crisis in 1979. Ambassadorial reception is not always promised to be smooth or amicable in this modern world full of outbreaks of violence, unstable governments and autocrats who do not always abide by international rules and ethics. Is being a Christian ambassador becoming a threatening voice when one’s financial and employment future is on the line? In reference to the Joshua text, would one be better served respecting one of the local Canannite gods of the land?
In a recent devotional book, theologian Jurgen Moltmann says there are two questions on the minds of many people, “Is there life after death?” and “what makes life worth living?” One of his proposals is based on this text. Human life is awakened daily and worth living especially because we are a new creation through being reconciled to God through Jesus Christ. Believers now have a taste for the infinite in the midst of our finitude. This new creation is a counterpart to this world of death and slaughter” (Moltmann, 1-3, 60-61). Many churches confess in the Nicene Creed, “We look for the resurrection of the dead, and life of the world to come. Amen.” Today’s epistle text points to this counter reality to any doomsday scenarios one might see in various forms of media.
Moltmann goes on to say, “For dying, death does not mean being parted from their [our] lives. Those who die take their entire lives as lived with them (emphasis added) in the resurrection to eternal life” (Moltmann, 59). Being a “new creation” is Paul’s encouragement for believers to continue to be ambassadors or priestly people for the new creation. 2 Corinthians is an uncontested letter of Paul, which addresses conflicts, outside intruders and attacks on his apostleship (Bruce, 164-174). Paul is not living in a vacuum of euphoria but is in the midst of conflict and tension that many people of faith might experience today. A “new creation” is good news for any family or organization which has been taught or warned earlier (as was the purpose of 1 Corinthians), but quagmires persist for an uncertain liminal period of time. [Sources: Bruce, F.F., The New Century Commentary: I & II Corinthians, Grand Rapids, MI: Wm. B Erdmann’s, 19710; Moltmann, Jurgen, Resurrected to Eternal Life: On Dying and Rising, Minneapolis, MN: Fortress Press, 2021); Taylor, Walter F., Paul Apostle to the Nations: An Introduction, Minneapolis, MN: Fortress Press, 2012)].
Luke 15:1-3; 11b-31
In some respects, the parable of the prodigal son can preach itself if one follows the narrative while plugging in modern or local examples. A person leaves a secure, settled living environment in order to discover a bigger world and only discovers that foolish choices result in poverty and being forced to return home. Also, there is the narrative of sibling rivalry between the elder and younger brother which has roots as early as Jacob and Esau in Genesis 26, as well as Joseph and his brothers in Genesis 37.
The broader context of this parablee is In verses 1-3. As tax collectors and sinners come to listen to Jesus, “…the Pharisees and scribes were grumbling and saying, ‘These fellow welcomes sinners and eats with them” (Luke 15:2). Luke mentions nineteen meals, thirteen are unique to Luke’s gospel. Jesus is criticized for being a glutton and eating with the wrong people(Powell, 158-159). This parable is one of the three “lost” parables in Luke, the other two being the lost sheep (15:1-7) and lost coin (15:8-10).
As the parable opens, the younger son requests his share of the inheritance of his father’s property. The Greek term is imperative meaning “give me.” This could be read as disrespectful and attempt to assume his father is already dead, so he is owed an inheritance. As the youngest son, his portion is one third of his father’s estate, the elder son receives a double portion of two thirds of the estate (Deuteronomy 21:17). Though dishonored by ancient Palestinian standards, the father complies with his son’s request. The younger son has also conceded that he is abandoning his responsibility to care for his father in the father’s old age years (Exodus 20:12, Deuteronomy 5:16).
The son wanders off into a pagan territory where he squanders his father’s money. A famine hits the land. Was this God’s act of retribution for dishonoring of the father? This might be one path to explore with this text. The son finds himself both without money and friends, therefore seeks employment with a local pig farmer. Pigs are unclean animals. Working with them is both degrading and shameful for a Jew.
Despite his labor, the meager wages he is paid leaves him hungry enough to seek food from the pods he is feeding the farmer’s pigs. This is another reminder than hunger can be a driving force which forces people to re-think and even repent of past life choices. This young man “came to himself” (15:17). Possibly his early childhood religious education or faith formation came to mind. Most church leaders would be pleased if early Christian education teaching might be recalled at a later time in the life of a person who might have otherwise become inactive in their worship life. This could lead to a sermon on the value of Christian education in any form as a future resource wherever life takes him or her. In the opening illustration, this is the reason why a pastor such as myself tries to impress the importance of Psalm 23, the Lord’s Prayer, and possibly other texts such as in the Gospel of John.
As the parable proceeds, the young man knows he has hit rock bottom, similar to a person in an addiction and could affirm the Alcoholics Anonymous Step 1, “We admitted we were powerless over alcohol — that our lives had become unmanageable” (AFG, 368). He reasons that he would be better off as one of his father’s hired servants than working for the pig farmer. So, he plans and executes a journey back to his father’s estate with a prepared speech.
Before he could finish the speech, he is greeted by his father, who has been watching. The waiting father ran out to greet his son, possibly even exposing his bare legs in the process. From the father’s perspective his son was dead and now has returned to life, or similar to joy in heaven when a sinner repents (15:7, 10). The father brings out a fine robe, ring, sandals and instructs the fatted calf, which took months to breed, and is reserved for a special occasion such as for honored guests. The prodigal is not treated like a hired hand as he thought he deserved but reinstated with honor and status as the son of the estate. A sermon path on joy of the return of a person lost is one direction to explore in this text.
Under what conditions does it take for people who made poor choices to repent and return and be received back into the family or community? Would they be welcomed back? Luke is very candid and realistic in presenting a second portion of this parable as related to elder son who has been in the field while people in the house are having great feast.
The elder son is as jealous as Joseph’s brothers might be of his new coat in Genesis 37. As his father is inviting him to join the feast the elder son reframes his existence in the household as a “slave.” This son implies that his father is a top, down taskmaster over his labors. Has this son misread that the community is to be a collaborative effort for the benefit of all participants? He reminds the father of the indiscretions of his younger brother. In today’s terms he is “weaponizing” shared words, or “opening old wounds” for the purposes of demeaning his brother, despite any repentance efforts. Do groups or organizations really “forget” the past errors of those people who have strayed from the path, only to use this knowledge as a verbal weapon at a later time? If this occurs in the church at any level, how much different is the church than any other worldly organization we are called to be a priestly people within?
The parable remains open ended with the elder son still being invited to the feast, but not joining in at this point. The father reminds the elder son that he is still the elder son and retains his share of the property and inheritance. What is not addressed is what will happen when the father dies and the elder son is in charge? Joseph’s brothers had this concern when their father Jacob died in Genesis 50:15-21. Joseph did forgive his brothers despite their evil actions even after their father died.
There is one other take away for those like myself who is the oldest son of the family who has witnessed some levels of favoritism of younger siblings. That is, all people need God’s grace in some portion of their lives. The elder son is as much of a sinner needing forgiveness as his younger brother the prodigal son. This is an opportunity to preach on “grace.” [Sources: Al-Anon Family Groups, One Day at a Time, Virginia Beach, VA: 2000); Carrol, John T. The New Testament Library: Luke, Louisville, KY: Westminster John Knox Press, 2012); Powell, Mark A., Introduction to the New Testament: A Historical, Literary, and Theological Survey, Grand Rapids, MI: Baker Academic, 2009); Chen, Diane G., New Covenant Commentary Series: Luke, (Eugene, OR: Cascade Books, 2017).
Application
As Jesus tells this parable, it is obvious that the Pharisees and scribes would identify with the elder son, with little patience for the younger prodigal son. How forgiving is a community of faith to be as modeled by the father in the parable? What if the younger son wanders off again and again while draining resources from his father’s estate? We all need grace in some portion of our lives. Is there a time when too much grace is abused or becomes “cheap grace,” as German Theologian Dietrich Bonhoeffer suggested (Bonhoeffer, 45)? Also, the younger son will inevitably have to make some level of peace or reconciliation with the elder brother if they are to co-exist on their father’s estate for any period of time. How does one do “damage control” with the elder brother would be another sermon path. [Source: Bonhoeffer, Dietrich, Cost of Discipleship, (New York, NY: Macmillan Publishing Company, 1937)]
Alternative application
What if the son had good reason to leave home as the family is dysfunctional with the elder son abusing what power he is given? Are there times when the person who leaves home simply has to learn life’s hard lessons the hard way and try to work their way up from employment with the pig farmer? The return home is as bad or worse than working with the pigs. The good news here might be after working with the pigs, there is only direction to go now — up!
