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Now all the tax collectors and sinners were coming near to listen to him. And the Pharisees and Scribes were grumbling and saying, "This fellow welcomes sinners and eats with them."

Then Jesus said, "There was a man who had two sons. The younger of them said to his father, 'Father, give me the share of the property that will belong to me.' So he divided his property between them. A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. When he had spent everything, a severe famine took place throughout the country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. He would have gladly filled himself with the pods that the pigs were eating; and no one gave him anything. But when he came to himself he said, 'How many of my father's hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands."' 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. 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.' 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. And get the fatted calf and kill it, and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!' And they began to celebrate.

"Now his elder son was in the field; and when he came and approached the house; he heard music and dancing. He called one of his slaves and asked what was going on. He replied, 'Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.' Then he became angry and refused to go in. His father came out and began to plead with him. 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. But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!' Then the father said to him, 'Son, you are always with me, and all that is mine is yours. 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.' "

Theme


It is easy to say to another, "I am sorry," but it is much more challenging to ask, "Will you forgive me?" The former requires no response, but the latter requires a person to say yes or no. To say, "I am sorry," and then walk away is the "easy way out"; to ask, "Will you forgive me?" is much more frightening because we are uncertain of the reception we will receive. Reconciliation, the process of being reunited to self, others, and God, is an integral aspect of our life, but it is not one that comes without significant effort. We must be willing to drop our shield of self-righteousness and humble ourselves before God. We need not fear, however, as we know that God exhibits complete and unconditional love and forgiveness; all we need to do is ask. Let us seek to be reconciled and return home to the Lord!

Spiritual Food For The Journey


Life is a journey with a beginning, a middle, and an end. Within the journey which is life there are numerous shorter journeys, each of which has a beginning, a middle, and an end. There is the journey of youth which begins with birth, continues with the primary and secondary school years, and closes with graduation, entrance into college or the first major job. There is the journey of one's occupation which begins with one's first full time employment, continues with the peaks and valleys of the working world, and ends with retirement after many years. There is the journey of adulthood which for most begins when we move away from home, continues in our chosen vocation of work and lifestyle, and ends with our death.

One journey within the journey of life which accompanies us along the road is our life of faith. Faith has a beginning, at least in a formal sense, through baptism. The long middle ground of faith is our life, the numerous times we encounter God and find ecstasy and the times when we fail to see or even shut out God. The journey of faith, like the journey of life, has ups and downs. The journey of faith has an end as well, the day of our judgment by God. This special journey runs parallel with another journey without which faith makes little sense -- the journey of reconciliation.

The journey of reconciliation is a process by which Christians are reunited with God and God's people. Since reconciliation is a process, there are definite elements of it which may be identified. Each element is essential to the unity of the whole; they feed off one another. If we cannot achieve the first step, then those that follow most probably will not be attainable.

The first element is passive but absolutely essential to the process. We need to believe that God never gives up on us. The story in Luke's Gospel (13:6-9) about the barren fig tree (chapter 4) demonstrates God's ever-present love. The tree representing Israel has not been fruitful. The owner wants it cut down but the vinedresser asks that it be given another chance. The second, the third, the hundredth chance is always ours with the ever-present mercy of God. When we know that God never gives up, that God pursues as described in Francis Thompson's poem "The Hound of Heaven," then we know that reconciliation has begun.

The process of reconciliation continues with the discovery of the three active aspects of forgiveness, within self, with others, and ultimately with God. We must first take what is for some a perilous journey and look into our hearts. What we find will probably surprise us. Some things will be good and others will not be so good. We must have the courage to accept what we find and then correct those things that are inconsistent with our Christian vocation to holiness. Once we have forgiven ourselves then we can begin to forgive others. We must make an overt effort to go to those whom we may have hurt by what we have done or failed to do and seek their forgiveness. When others come to us we must manifest the love of God and grant pardon for what they have done against us. Lastly, we must seek to be reconciled to God. God is ever present and will most assuredly pardon all offenses, but the Lord wants us to demonstrate our forgiveness and not merely assume God's love. A contrite heart and an active voice are necessary in seeking reconciliation with our Lord.

The final step in the process of reconciliation might not seem obvious. God has pursued us and we have found reconciliation within ourselves, with others, and with God. One thing more is required, however; we need to look to the future. The positive message of the prophets is to look to the future. After predictions of doom the prophets say that the people need to forget the past and look to the future. In Isaiah we read, "Remember not the things of the past, the things of long ago consider not. See I am doing something new! Now it springs forth, do you not perceive it? In the desert I make a way, in the wasteland, rivers" (43:18-19). The past actions of the Hebrew people had to be put behind them; they needed to begin anew.

Reconciliation is only complete when we put the sins of our past behind us and start again. If we dwell on the past then it will be impossible to make a new beginning. We carry around our excess baggage; it weighs us down. But as Jesus said to the women caught in adultery, "Woman, where did they all disappear to? Has no one condemned you?" "No one, sir," she answered. Jesus said, "Nor do I condemn you. You may go. But from now on, avoid this sin" (John 8:10b-11). Jesus' words to the woman point to the future; the past is forgiven. Let us move on, drop the past baggage, and try to do better. Too many times people live in the past; they have never learned to forgive themselves.

Reconciliation is very much a desert experience. When we don't feel right in our relationships with ourselves, others, and God, then we feel we are apart from our heart's desire, distanced from the world, alone in the desert. But when reconciliation is achieved, when the process is completed, then we once again feel like members of the community.

The journey of faith has many aspects including the process of reconciliation. The manner of being reconciled begins passively with God's pursuit of us, moves actively with forgiveness within self, others and God, and concludes with a look to the future. God is waiting for us; the rest is up to us. Let us center our thoughts on what could be; think of the water in the desert for which we long, and strive to find new waters of life today and each day of our lives.

Application Of The Parable To Contemporary Life

Sermon Openings
1. Amy and Rachel were best friends. After returning from church one Sunday they decided that they would show each other their new clothes. As the two girls walked along they tried to avoid the many puddles of water which were still present on the unpaved street from the morning rain. After a few minutes, however, the temptation was too much and Amy announced that she planned to jump into the puddle. "Let us take off our shoes," suggested Rachel, "so our mothers will not get mad at us." Quickly the girls shed their shoes and socks began to wade carefully into the water. "We had better not get our dresses dirty," Rachel told Amy. No sooner had she spoken than Amy intentionally plopped one foot into the muddy water, splashing water all over Rachel's face and dress. Not to be outdone, Rachel quickly retaliated by stomping her foot in the water, but managed to get herself even dirtier.

Just then Rachel's mother arrived and beheld her daughter dripping with mud. "What happened?" she screamed. "Amy splashed me on purpose," Rachel answered in her own defense. Quickly Rachel's mother seized Amy and gave her a swat on the backside. Amy let out a cry which was heard by her mother. "Why did you strike my child?" she shouted at her neighbor. The women's quarrel grew more heated with every word. Soon the fathers got involved in the fray. Everyone was shouting; no one was listening. Then someone suddenly pushed another and a punch was thrown.

Meanwhile Rachel went back to the puddle where the conflict began, picked up a stone and began scraping the earth to allow the puddle to run into the street. Amy came to help her with a chip of wood. Just as the pushing began the girls' work released the water which flowed down the street to the exact spot where the men were shouting and pushing each other. The two girls ran after the stream of water, happily giggling as they went. Rachel's grandmother grabbed both girls by the arms and said to the two men, "You are fighting over these two girls who have forgotten everything long ago and are playing happily together. They are wiser than you!" The two men looked at the girls and hung their heads. Then they shook hands and went back to their own houses.

Russian author Leo Tolstoy's tale presents much food for thought. Reconciliation is necessary; holding grudges leads nowhere. The Parable of the Prodigal Son contrasts one son who can forgive and a second who cannot. Where do we find ourselves?

2. A dying old man was rambling in his speech. His son, who had kept a vigil by his father's bedside, listened intently to this monologue and eventually began to make some sense of what was being said. Something had happened long ago and his father was very worried about it. The son was able to question his father and finally the source of his apprehension was revealed. It seems that many years ago, when he was a boy, the dying man had played a practical joke on the town. He reversed the signs at the crossroads of the town and he was very worried how many people he had led in the wrong direction, how many had gone astray because of his action. He was not able to forgive himself.

One night in a convalescent hospital a nurse was speaking with one of the residents. The elderly woman spoke softly but with great resolve. The lady's expression was troubled and revealed a deep hurt. The woman spoke to the nurse of how her brother had recently come to visit, accusing her of taking more than her share of the family heirlooms when their mother died forty years ago. He spoke of various items, including a special serving spoon. He shouted at her, "I want the serving spoon." For the last forty years he had concealed his feelings and now they erupted in a fit of rage. The woman was very hurt and angered by the accusation and vowed never to forgive him. "It's my spoon. Mother gave it to me," she defended herself. "He is wrong and I will never forgive him."

A saintly old woman was out for a short stroll one night before going to bed. It was a beautiful night, with clear skies, bright stars, and a full moon. The old woman was deeply touched as she looked at the sky. With a deep sense of reverence at the power of God and all creation and her own limited humanity, she fell on her knees and cried out, "O God of infinite goodness and beauty, please don't let me offend you in the slightest way again." Then she heard a voice saying, "My child, if I granted that request to everyone, how could I ever show my infinite mercy and forgiveness, which is one of the clearest ways I have to let people know and experience my love?"

These three short vignettes illustrate the three active steps in the journey of reconciliation -- the need to forgive ourselves, forgive others, and accept the forgiveness of God. The Parable of the Prodigal Son demonstrates this same journey that every Christian must experience.

Points Of Challenge And Questions To Ponder

1. Do we carry around hurts from the past? Have we the courage to face the reality of our lives and seek to be reunited with ourselves? The journey of introspection is often frightening, but it is a necessary road to wholeness and unity with God.

2. Are we able to forgive others? People often, either consciously or unconsciously, injure us, physically or psychologically, and move on without apparently a care. Can we make the move to them or do we have the attitude, "It's their responsibility!" Can we be initiators of reconciliation?

3. Do we possess an attitude of superiority? Does this lead to conflict with others and set up barriers that will not allow reconciliation to proceed? Can we be people who break down barriers and help others to negotiate obstacles that keep people apart?

4. Can we admit our faults, especially to another person? Do we believe that a human person shows his or her greatest prowess in the ability to demonstrate weakness and the need for healing? Admission of guilt is the first step toward reconciliation.

5. Has something happened in our lives that we might think is unpardonable? Have we lived with a weight around us for years that has prevented us from being the person who we can and have the possibility to be? We must let go and give our burdens to God.

Exegesis And Explanation Of The Parable


The fifteenth chapter of Saint Luke's Gospel, found at the heart of this book's central section, the so-called travel narrative (9:51--19:44), is an integral section of this work and seems to be a parabolic comment on Jesus' saying, "I have not come to call the righteous, but sinners to repentance" (Luke 5:32). This chapter's location has led many commentators to describe its contents as the "paragon of parables," an appropriate name when one considers the three well-known parables it contains and their critical message of forgiveness. These three parables, the lost sheep (vv. 4-7), the lost coin (vv. 8-10), and the prodigal son (vv. 11-32), all of which describe things lost and the great joy experienced when they are found, collectively make a major contribution to the Lucan theme of God's love and mercy for sinful humanity and of Jesus' call for repentance and conversion. These parables are distinctive to Luke and reveal a deliberate attempt by the Evangelist to demonstrate God's concern for those whom people tend to despise or condemn. This theme is found in other sections of Luke's Gospel, such as the dishonest manager (16:1-8), dishonest judge (18:1-8), rich man and Lazarus (16:19-31), the ten lepers (17:11-19), and the Pharisee and tax collector (18:9-14). Some commentators find in this chapter an echo of Jeremiah 31:10-20 which portrays God as a shepherd gathering in Israel as his flock.

Without question the most famous of the three parables in chapter 15 is the so-called prodigal son (vv. 11-32). Many have referred to this pericope as the greatest of all parables (along with the Good Samaritan, Luke 10:25-37). Scripture scholars, who have commented on this parable from the Patristic period forward, proclaim the importance of this passage because it is understood as Jesus' justification for his conduct toward tax collectors and sinners. Jesus acts as he does because God, seen in the character of the father, acts the same way. The importance of this parable is also demonstrated by how it has inspired dramatists and artists, including the masters Albert Durer and Rembrandt van Rijn.

The traditional name of this parable has received much comment from scholars over the last few generations. Almost all commentators today agree that the title "prodigal son" is either too limited or misses the more important lessons of the parable. The various names given to this passage provide insight to its structure and theme. Those who call it "The Prodigal Son" wish to emphasize the first half of the parable (vv. 11-24) to the neglect of the second half (vv. 25-32). A second suggested title, "A Man Had Two Sons," focuses on the father's relationship to both sons and recognizes that this is a "two-peaked parable,"1 a passage with two stories. Another title, "The Compassionate Father and the Angry Brother" compares two ways of receiving the lost. Finally, the appellation "The Prodigal Son, the Waiting Father, and the Elder Brother" recognizes the significant role of each of the three characters and calls attention to the shifting point of the parable -- from the prodigal son (vv. 12-20a), to the waiting father (20b-24), to the elder son (25-32). Scripture scholar Joachim Jeremias has in some ways synthesized the above names and captured the essential message of the parable in his title "The Parable of the Father's Love."

Some scholars break this parable into two distinct halves, verses 11-24 and 25-32. These exegetes point out that the father's response to each son presents a different message, the first being one of total compassion and forgiveness and the second presenting a challenge to forgive. It is clearly evident, as mentioned previously, that the focus shifts, but today scholars generally accept the original unity of the parable. However, commentators do not believe that this pericope was originally connected with the parables of the lost sheep and lost coin since the messages are quite different. It is the common association of lost and found and shared joy that unites them.

The introductory verses (1-2) provide the necessary framework for the whole of chapter 15 and the three parables in particular. Jesus encounters two groups opposed to one another, sinners and tax collectors and Pharisees and Scribes. At the end of the chapter the father faces two sons, the elder opposed to the younger. Beginning and end thus correspond. The narrative structure of the parable of the Prodigal Son determines the arrangement of the whole of Luke 15. In the chapter the parables of the lost sheep and lost coin serve as a preamble for the reader's understanding of the main event, the Parable of the Prodigal Son, the story that is integral to one's understanding of the whole chapter.

The first half of this famous parable, which describes Jesus' special mission to sinners, where the lost are found and returned to life, presents a question of parabolic style. Many scholars and certainly the common reader of this parable find the image of God in the father to be very attractive. Joachim Jeremias, among others, however, resists this temptation toward allegory. He suggests that since God is named (the prodigal son's comment he has sinned against "heaven," namely God) the father is a human character. Still, Jeremias believes that the expressions of the father are meant to reveal that his love is an image of God's love. Scholars almost universally agree that this passage is not a similitude but a parable in the strict sense. It is a narrative which captures its hearers by its delicacy of feeling, its psychological descriptions, and graphic depictions. Jesus challenges his listeners to reflect further on his words in order to understand their deeper meaning while presenting an invitation and challenge to change.

The first half of the parable begins with the younger son demanding his share of the property. Scholars have been unable to clarify the precise legal situation presented in the parable but the action was clearly both disrespectful and highly irregular. The granting of the father's goods to a son might occur through marriage (Tobit 8:21), but no such rationale is given here. The prodigal was breaking family ties and treating his father as if he were dead. Sirach counseled against any premature granting of property (33:20-21, 24):

Let neither son nor wife, neither brother nor friend have power over you as long as you live. While breath of life is still in you, let no man have dominion over you. Give not to another your wealth, lest then you have to plead with him; ... When your days reach their limit, at the time of death, distribute your inheritance.

Hebrew law did prescribe how property was to be distributed and rabbinic judgments protected fathers in the event that an early distribution of goods was made. Mosaic law (Deuteronomy 21:17) mandated that the an elder son receive two-thirds and the younger one-third of the father's inheritance. By receiving his share in advance, the prodigal forfeited his claims to the estate when, in the future, the inheritance provisions would go into effect. This fact seems to be assumed in the story. The father, even though he divided the property, continued to manage the estate.

The process of reconciliation for the prodigal son is experienced in steps. First, he comes to his senses and realizes that his situation is desperate. Next he makes the decision to return home. He discards his shame as a keeper of pigs, the most degrading of all jobs to a Jew, and what others may think of him and begins the journey home. The last step is the reconciliation speech he plans to give to his father, a discourse that never happens because of the father's all-encompassing love, compassion, and forgiveness. Reconciliation is complete and thus the father orders the celebration to begin.

The central figure in this parable is quite clearly the father whose actions are unexpected by the wayward son. Beginning in verse 20b the view shifts from the son to the waiting father. No other image has come closer to describing the character of God than the waiting father peering down the road longing for the son's return, then springing to his feet and running to greet him. In ancient Israel it was considered unbecoming -- a loss of dignity -- for a grown man to run. Yet the father set aside all concern for property, position, or custom and ran to his son. Although as Jeremias claims the parable may not be allegory, the passage does portray the father's actions as God-like. His ready, unconditional, and unstinted love and mercy are manifest not only toward his wayward son, but toward those who could not understand such a loving response. The father's actions illustrate the message of Jesus, especially with the Lucan emphasis on the divine willingness to accept the repentant sinner into God's kingdom. The effect of the father's response is to restore all family relationships, defend himself against the charge of injustice toward the elder son, and justify celebrating the younger son's return.

The father is always in control in this parable. He could have gone in search of his son, but he chose to stay and wait for his return. When he spotted his son returning he embraced him and kissed him, thus disarming the son's prepared speech. Although the son had forfeited everything the father accepted him fully. The father then ordered the celebration to begin. The point of the story is obviously not the solution of some complicated legal questions, but the total acceptance of the son.

The father's welcome of his younger son, the central event of the first half of the parable (verses 22-24), is truly remarkable. Through the use of robe, ring, and sandals the father publicly receives the son back into his house. It was a sign to the whole village that the boy was to be treated as his son again (see Genesis 41:42 and 1 Maccabees 6:14-15). The robe (possibly an allusion to Isaiah 61:10: "For he has clothed me with the garments of salvation, he has covered me with the robe of righteousness") was a symbol of distinction. The ring, most probably a signet (Genesis 41:42), symbolized the bestowal of authority (1 Maccabees 6:15). Shoes were a luxury worn by those who were free. Putting shoes on the son's feet demonstrates to the servants that they are to treat him as the father's son and accept him as their master. The lavishness of the father's reception is signaled by the order to kill the fatted calf (Genesis 18:7). Meat was not part of the daily diet and was normally reserved for special festivals. The son's return was thus considered a true event for celebration. The father's words in verse 24, "For this son of mine was dead and is alive again; he was lost and is found!" sum up the significance of the first half of the parable. The son was dead because he had broken his relationship with his family, dishonored his father, left his home and land, and lived with Gentiles. Now he has returned and received back all that he once possessed; he has in many ways been born again.

The second half of the parable, while bringing the first half to closure, presents a completely different message of reconciliation. The elder son, who is angry, unwilling to forgive his brother, and unable to comprehend the actions of his father, derives his claims from past performance. He understands his relationship with his father as based on merit and reward. He is blind in his belief that his sonship is earned. Like his younger brother, this son humiliates his father, but he does so in a public way. His refusal to enter the party for his brother and especially his quarreling with his father in the presence of guests was a grave insult (Esther 1:12). His actions are as serious as the earlier actions of his younger brother.

The conversation between the father and the elder brother forms the climax and central focus of the whole parable. Unlike the prodigal, who is always respectful in speech addressing him as father, the elder son vents his anger and refuses to acknowledge his relationship either to his father or his brother. The elder son's attitude and actions serve to unmask symbolically the self-serving indignation of the Pharisees, who grumbled against Jesus because he ate and associated with tax collectors and sinners.

Exegesis of this section from an allegorical perspective is difficult to resist. The Pharisees, like the elder son, lived within the covenant, had not wandered off, and had never broken the commandments. But like the son as well they regarded themselves not so much as sons as slaves. They resisted others being brought into God's fold without paying a stiff price. In general this section of the parable is an invitation to those who have always been faithful. Their faithfulness is recognized by God and their gifts will not be surrendered, but they are invited to stop murmuring at the way sinners are received and instead to rejoice in the good news.

The parable of the Prodigal Son poses a question to its audience and forces its hearers to look into a mirror. Jesus contrasts the prodigal son, portrayed as the moral and social outcast of society, with his brother, an image of the self-righteous Jew. Jesus addressed his audience directly by calling sinners to repentance and the righteous to accept the sinner and to rejoice in salvation. No doubt this was a reflection of the time; people were forced to make a decision on how they would act. Jesus does not pronounce sentence; he is still hopeful that people will come to the realization that their self-righteousness and lovelessness separate them from God. There is still the hope that they will experience the great joy which the Good News brings. The door is left open for all to enter and join the celebration!

Context Of The Parable

Context In The Church Year

On Ash Wednesday Christians often read from the Prophet Joel (2:13b), "Return to the Lord, your God, for he is generous and merciful, slow to anger and abounding in steadfast love, and relents from punishing." Lent is the perfect time to seek renewal in our spiritual lives through reconciliation. While the Scriptures are filled with wonderful images of forgiveness there is no more popular and illustrative example than the parable of the Prodigal Son. It is totally fitting and appropriate, therefore, that the Church asks us to reflect upon this pericope as we reach the midpoint in our Lenten journey.

The need for every Christian to seek and discover reconciliation suggests that we not delay in this most fundamental yet difficult of human experiences. Today's parable brings an invitation and challenge to all the faithful to look into our hearts, be reconciled with others, and renew our relationship with the Lord by seeking forgiveness for our faults and failings. It would be nice to have a perfect world, but such is not the case. But we do have the perfect solution to our transgressions -- reconciliation. The Church asks us to exercise this need today.

Context With Other Gospels

While the concept of reconciliation is found throughout the Gospels, the parable of the Prodigal Son, part of his travel account (9:51-19:44), is found only in Luke. This parable reminds the reader of the story of the two sons in Matthew 21:28-32, but the similarity is only in that both pericopes have two sons; their messages are totally different, even though a sharp contrast in behavior is exhibited in both stories. The apocryphal writings are equally silent on the prodigal son. The uniqueness of this parable and the parable of the Good Samaritan helps to explain their popularity among the faithful.

Context With First And Second Lessons
First Lesson: Joshua 5:9-12. This short passage from Joshua closely parallels many of the significant themes of the parable of the Prodigal Son. The Lord tells Joshua that God has removed the reproach of Egypt from the nation. In a similar way the father removes the reproach of shame from his wayward but repentant son. The Hebrews celebrate the Passover in their new home, a land flowing with milk and honey. In the parable the father commands that the fatted calf be killed and a celebration is ordered to mark the return of his son.

Reconciliation removes the reproach of our transgressions against ourselves, others, and God and does, therefore, afford the perfect opportunity for celebration. We must rejoice in our reunion and the healing we experience through this magnificent process of forgiveness. We celebrate many events; we should not forget to celebrate our relationship with God.

Second Lesson: 2 Corinthians 5:16-21. Paul preaches a message of reconciliation to the Corinthians. He tells them that since God has forgiven them, they must be willing to forgive others. He goes on to say that the people have been entrusted with the message of reconciliation; they are to become ambassadors of Christ's love and forgiveness to the world.

Christians have a grave responsibility in being communicators of God's love and forgiveness. The elder son failed miserably in this mission; he could not forgive his brother and was confused by his father's mercy and forgiveness. Although he refused to go in and celebrate, the parable of the Prodigal Son leaves the door open for us. Will we accept? The choice is ours.

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1. Parables with two lessons and climaxes are presented in other parts of Gospel literature. Parables with two lessons, besides the "Prodigal Son," are the "Workers in the Vineyard" (Matthew 20:1-16), "Guests Invited to the Feast" (Matthew 22:2-14) and "The Rich Man and Lazarus" (Luke 16:19-31). In the case of "The Prodigal Son" the first half (vv. 11-24) functions primarily as a preparation for the second half of the story (vv. 25-32).