أحد الابن الشاطر

أعداد وجمع/الياس بجاني

07 آذار/2010

الصوم هو زمن التغيير والولادة الجديدة والرجوع إلى الجذور الإيمانية ومراجعة الذات والأفعال والتوبة وطلب المغفرة وعمل الكفارات. أن الله قادر على تحويل كل شيء وتبديله وهو الذي حول الماء إلى خمر قادر على أن يحول عقولنا وضمائرنا دون استبدالها، وقادر أن يمنحنا رؤية جديدة بقلب متجدد ينبض بالمحبة والحنان والإرادة الخيرة. هو حول الأبرص صاحب الجسد المشوه إلى حالة السلامة والعافية وطهره ونقاه، وهو قادر أن يخلص وينقي النفوس الملطخة بالخطيئة. بقدرته أوقف نزف المرأة النازفة التي هي رمز كل نزيف أخلاقي وقيمي وروحي واجتماعي نعاني منه جميعاً أفراداً وجماعات. إن هذه الأعمال كلها تكشف لنا واقع الخطيئة التي لا نخلص من براثنها بغير التوبة والصلاة وعمل الكفارات وبالعودة إلى الله الذي هو محبة ونور.

في الأحد الرابع من آحاد الصوم تحدثنا الكنيسة عن واقعة الولد الشاطر/الضال أو المبذر/لنستخلص منها مفاهيم الخطيئة والتوبة والمصالحة وثمارها.

جوهر الخطيئة والميراث والعطايا

الخطيئة تبدأ بالتعلق بخيرات الله من إرث ومال وسلطة وثقافة ومعرفة وقوة وجمال وذكاء ونسيانه. ننسى أن الله هو الذي أعطانا كل ما نملك وكل ما على الأرض وفي السماء وفي البحار. ننسى الله ونعبد خيراته فنقع في الخطيئة. الابن الضال أصر على أخذ الميراث وعلى ترك العائلة وترك الوطن والحقول والناس وقرر الابتعاد والذهاب إلى عالم آخر(عالم الشيطان) حيث لا قيود ولا شروط أي حرية فالتة وحيث الملذات. كسر الشراكة مع الأب الذي هو الله وخرج من دائرة الحياة معه ودخل دائرة الخطيئة لأن الابتعاد عن الله هو ابتعاد عن النور والدخول في الظلام والتوقف عن ممارسة فرائض العبادة والصلاة. إن جوهر الخطيئة هو التعلق بالذات وبمقتنيات الأرض والأشخاص والمال والعلم والثقافة والابتعاد عن الله، والمشكلة تتكون عندما تصبح عطايا الله آلهة نعبدها وننسى من هو العاطي.

الأنانية المفرطة

في هذه الحالة تصبح الذات (الأنا) محور كل حياة وفكر الإنسان فينسى الأساس ويكسر الشركة مع الله

الابتعاد/الخروج من البيت

كسر الشراكة يقوده إلى الابتعاد عن الوصايا والإنجيل والقداديس والأسرار والوقوع في شراك الخطيئة التي هي موت.

كسر الشراكة مع الجماعة

الابتعاد هو الخروج من الكنيسة التي هو عضو فيها وكسر الشراكة معها. الخطيئة تخرج الإنسان من هذه الشراكة التي تؤمن الحياة والفرح والسلام والدفء

العيش على الأهواء الذاتية

التفلت من الشرائع وكسر الشراكة والابتعاد عن الله وعبادة عطاياه توقع الإنسان في الخطيئة

الخطيئة تنتج الفقر الروحي/الجوع والعوز

الابن ابتعد عن الله، استهتر به مارس التبذير وأعمال السوء، عاشر الخطيئة ودخل عالمهم وتفلت من الإيمان والقيم الروحية والضوابط ومن كل أواصر العائلة والمسؤولية. تحجر قلبه وقتلت العاطفة ومعها الأحاسيس بداخله.

حياة الذل

حياة الذل هذه نتيجة الفقر القيمي والأخلاقي والإيماني والغربة عن الله وبسبب الابتعاد عن تعاليمه وشرائعه. فقد الابن الشاطر كرامته الشخصية وعمل مع الخنازير وكان يتمنى أن يأكل ما يقدم لها. وعندما نعلم أن الشريعة اليهودية تعتبر الخنزير نجس ورمزاً لها ندرك وضعية الذل التي وصل إليها هذا الابن الذي ضل وانحرف وكسر الشراكة مع أبيه الله وترك العنان لشهواته.

التوبة الندامة والأسف والتواضع الرجولة في اتخاذ القرار

التوبة تبدأ بالوقفة الوجدانية وبعملية فحص الضمير المستنير، والضمير هو صوت الله بداخل كل إنسان. لقد عاد إلى نفسه وعاد بذاكرته إلى بيت أبيه فعرف أنه أخطئ ولم يحسن التصرف ولا التقدير فأخذ مما أصابه عبرة وقرر التوبة والندم على ما فعل والعودة إلى بيت أبيه ليستغفره ويطلب الصفح منه. تخلى عن كبريائه وتعجرفه وأنانيته وقال سأعود وسأعمل أجيراً في بيت والدي إن هو غفر لي وقبل عودتي واعترف بذنوبي وأقول له يا أبتي أنا أخطئت وأهنتك ولا استحق أن ادعى ولدك. وقام راجعاً إلى بيته وهذا هو عمل الرجوع عن الخطيئة بعد الاعتراف بذنب ارتكابها وتغيير المسار الذي أوصله إليها. اعترف الابن واقر بالخطيئة التي هي استكبار وإساءة لله وكسر لتعاليمه ووصاياه وصمم على التوبة أي العودة إلى الله. الخطيئة ترتكب بالقول والفعل والفكر والإهمال. الرجولة تكمن في اتخاذ قرارات التوبة والندامة والعودة إلى شريعة الله وطلب الغفران ومن ثم عمل الكفارات.

معاني أحداث الواقعة

المصالحة مع الله/تمت من خلال العودة

رجوع الابن إلى أبيه هي عودة للشراكة ولحالة الاتصال مع الله، الله برره وغفر له حين رجع إليه.

لقاء الأب العاطفي/الله ينتظر عودة كل ضال بفرح ويقبل توبة من يسعى إليها

قول الأب كان ميتاً وعاد إلى الحياة/كان ميتاً بالخطيئة وعاد إلى الفضيلة فعادت له الحياة الأبدية

الخاتم والحلة الفاخرة/رمز تجديد عهد أبوة الله مع الإنسان الذي كسر بفك الشراكة

الصندل (الحذاء)/هو الطريق الجديدة ليخرج للعمل المكلف به

العجل المثمن/هو مائدة القربان/مائدة الرب/رمز للفرحة والاحتفال

موقف الأخ الكبير/العناد وعدم القدرة الذاتية على فعل الغفران

إنجيل الولد الشاطر/القدّيس لوقا 15/11-32

وَقَالَ يَسُوع: «كانَ لِرَجُلٍ ٱبْنَان. فَقالَ أَصْغَرُهُمَا لأَبِيه: يَا أَبي، أَعْطِنِي حِصَّتِي مِنَ المِيرَاث. فَقَسَمَ لَهُمَا ثَرْوَتَهُ. وَبَعْدَ أَيَّامٍ قَلِيلَة، جَمَعَ الٱبْنُ الأَصْغَرُ كُلَّ حِصَّتِهِ، وسَافَرَ إِلى بَلَدٍ بَعِيد. وَهُنَاكَ بَدَّدَ مَالَهُ في حَيَاةِ الطَّيْش. وَلَمَّا أَنْفَقَ كُلَّ شَيء، حَدَثَتْ في ذلِكَ البَلَدِ مَجَاعَةٌ شَدِيدَة، فَبَدَأَ يُحِسُّ بِالعَوَز. فَذَهَبَ وَلَجَأَ إِلى وَاحِدٍ مِنْ أَهْلِ ذلِكَ البَلَد، فَأَرْسَلَهُ إِلى حُقُولِهِ لِيَرْعَى الخَنَازِير. وَكانَ يَشْتَهي أَنْ يَمْلأَ جَوْفَهُ مِنَ الخَرُّوبِ الَّذي كَانَتِ الخَنَازِيرُ تَأْكُلُهُ، وَلا يُعْطِيهِ مِنْهُ أَحَد. فَرَجَعَ إِلى نَفْسِهِ وَقَال: كَمْ مِنَ الأُجَرَاءِ عِنْدَ أَبي، يَفْضُلُ الخُبْزُ عَنْهُم، وَأَنا ههُنَا أَهْلِكُ جُوعًا! أَقُومُ وَأَمْضي إِلى أَبي وَأَقُولُ لَهُ: يَا أَبِي، خَطِئْتُ إِلى السَّمَاءِ وَأَمَامَكَ. وَلا أَسْتَحِقُّ بَعْدُ أَنْ أُدْعَى لَكَ ٱبْنًا. فَٱجْعَلْنِي كَأَحَدِ أُجَرَائِكَ! فَقَامَ وَجَاءَ إِلى أَبِيه. وفِيمَا كَانَ لا يَزَالُ بَعِيدًا، رَآهُ أَبُوه، فَتَحَنَّنَ عَلَيْه، وَأَسْرَعَ فَأَلْقَى بِنَفْسِهِ عَلى عُنُقِهِ وَقَبَّلَهُ طَوِيلاً. فَقالَ لَهُ ٱبْنُهُ: يَا أَبي، خَطِئْتُ إِلى السَّمَاءِ وَأَمَامَكَ. وَلا أَسْتَحِقُّ بَعْدُ أَنْ أُدْعَى لَكَ ٱبْنًا... فَقالَ الأَبُ لِعَبيدِهِ: أَسْرِعُوا وَأَخْرِجُوا الحُلَّةَ الفَاخِرَةَ وَأَلْبِسُوه، وٱجْعَلُوا في يَدِهِ خَاتَمًا، وفي رِجْلَيْهِ حِذَاء، وَأْتُوا بِالعِجْلِ المُسَمَّنِ وٱذْبَحُوه، وَلْنَأْكُلْ وَنَتَنَعَّمْ! لأَنَّ ٱبْنِيَ هذَا كَانَ مَيْتًا فَعَاش، وَضَائِعًا فَوُجِد. وَبَدَأُوا يَتَنَعَّمُون. وكانَ ٱبْنُهُ الأَكْبَرُ في الحَقْل. فَلَمَّا جَاءَ وٱقْتَرَبَ مِنَ البَيْت، سَمِعَ غِنَاءً وَرَقْصًا. فَدَعا وَاحِدًا مِنَ الغِلْمَانِ وَسَأَلَهُ: مَا عَسَى أَنْ يَكُونَ هذَا؟ فَقالَ لَهُ: جَاءَ أَخُوك، فَذَبَحَ أَبُوكَ العِجْلَ المُسَمَّن، لأَنَّهُ لَقِيَهُ سَالِمًا. فَغَضِبَ وَلَمْ يُرِدْ أَنْ يَدْخُل. فَخَرَجَ أَبُوهُ يَتَوَسَّلُ إِلَيْه. فَأَجَابَ وقَالَ لأَبِيه: هَا أَنا أَخْدُمُكَ كُلَّ هذِهِ السِّنِين، وَلَمْ أُخَالِفْ لَكَ يَوْمًا أَمْرًا، وَلَمْ تُعْطِنِي مَرَّةً جَدْيًا، لأَتَنَعَّمَ مَعَ أَصْدِقَائِي. ولكِنْ لَمَّا جَاءَ ٱبْنُكَ هذَا الَّذي أَكَلَ ثَرْوَتَكَ مَعَ الزَّوَانِي، ذَبَحْتَ لَهُ العِجْلَ المُسَمَّن! فَقالَ لَهُ أَبُوه: يَا وَلَدِي، أَنْتَ مَعِي في كُلِّ حِين، وَكُلُّ مَا هُوَ لِي هُوَ لَكَ. ولكِنْ كانَ يَنْبَغِي أَنْ نَتَنَعَّمَ وَنَفْرَح، لأَنَّ أَخَاكَ هذَا كانَ مَيْتًا فَعَاش، وَضَائِعًا فَوُجِد».

تعليق على الإنجيل: القدّيس مكاريوس (؟ - 405)، راهب مصريّ

لنقترب من الربّ، من الباب الروحي، ولنقرع كي يفتح لنا. ولنطلب أن نستقبله هو نفسه، هو خبز الحياة (يو6: 34). لنقل له: "أعطني يا ربّ خبز الحياة كي أحيا، لأنّني أسير نحو هلاكي، ويؤلمني جوع الخطيئة. إمنحني ثوبًا منيرًا بالسلام حتّى أستر خزي نفسي لأنّني عريان، ومحروم من قوّة روحك وخجل من قلّة حياء أهوائي" (تك3: 10).

وإذ يقول لك: "كان لديك ثوب، ماذا فعلت به؟" أجِبه: "اصطدمت بقطّاع طرق، فانهالوا عليّ بالضرب وتركوني بين حيّ وميت، ثمّ عرّوني ومضَوا (لو10: 30). أعطني نعالاً روحيّة، لأنّ أقدام نفسي قد طُعنت بالشوك والحسك (تك3: 18)؛ أهيم في الصحراء ولا أقوى على التقدّم. امنح قلبي البصر كي أرى من جديد؛ افتح عينيّ قلبي، لأنّ أعدائي غير المنظورين قد أعمَوني ساترين إيّاي بحجابٍ من الظلمة، فلا يمكنني تأمّل وجهك السماوي والمشتهى. امنحني حاسّة السمع الروحي، لأنّ فهمي أصمّ ولا يمكنني سماع كلامك العذب والممتع. أعطني زيت الإبتهاج (مز45: 8)، وخمر الفرح الروحي، كي أضعها على جروحي وأقدر على استعادة الحياة. اشفني وأعِد إليّ الصحّة لأنّ أعدائي، قطّاع الطرق المخيفين، تركوني مطروحًا بين حيّ وميت".

أحد الإبن الشاطر

بقلم المطران جورج خضر

نقرأ هذه القصة الانجيلية الرهيبة بحنانها، المريرة في واقعيتها. مأخوذة من حياتنا مع الله اي اليه اذ لا يقيم فيه ولا يسير فيه الا قلة. وكثيراً ما كانت مسيرتنا ضد الله اذ لا يطيب لنا دائماً حضنه فنرتمي في غيره، في ما استطبناه من دفء او حسبناه كذلك.

صورة الله في الذهن انه رقيب، واذا لم نأنس اليه ممارساً شريعته نقرأه عدو الحرية. وحريتنا نقرأها استقلالاً عنه وسعياً الى شريعة لنا نحن نكتبها. وهذا ما يسميه اهل الغرب autonomie ومعناها من الاشتقاق اليوناني ان الانسان يصنع هو ناموسه والكلمة معربة من الـnomos اليونانية. وليس من احد تؤكد ناموسك ازاءه الا الله. لا تريد حضنه لأنك لا تريد وجهه. ففيما نحن نتوق الى الصيام الكبير تتلو علينا الجماعة غداً مَثل الابن الشاطر الذي يقول رفضه اباه بأنه قرر مغادرة بيت العائلة. وليس فقط يغادر ولكنه اخذ النصيب العائد اليه من المال. المال ييسر معاشه ما في ذلك ريب ولكنه ايضاً رمز لخلع سلطان ابيه.

هو الابن الاصغر. في البلد البعيد له ان يثبت ابتعاده الداخلي. وهناك "بدد ماله في عيشة اسراف" او في خلاعة او طيش (عبارات تختلف باختلاف الترجمات العربية). واضح ان ما من اسراف بلا فسق، وهذا يتهمه به اخوه الاكبر ويبدو ان الكنيسة فهمت ان قضية الغلام كانت في هذا المجال ذلك انها تقرئنا في الرسالة: "ان الأطعمة للجوف والجوف للأطعمة وسيبيد الله هذا وتلك. اما الجسد فليس للزنى بل للرب والرب للجسد". ويتوالى لاهوت بولس في قدسية الجسد حتى يقول: "ألستم تعلمون ان اجسادكم هي هيكل الروح القدس؟" حتى يأخذنا الرسول الى قمة التقديس بندائه: "فمجدوا الله في اجسادكم وفي ارواحكم التي هي الله".

مع ذلك كله ليس قصد لوقا ان يتبسط في نوع الخطايا التي ارتكبها الفتى. هاجسه ان يقول ان هذا الشاب عانى بعد انفاقه كل شيء من المجاعة الشديدة التي حلت بالبلد وانه شكا من العوز. همّ البشير ان يوحي ان الولد امسى في فراغ وقلق وفي خيبة من خياره. قارن بين الفاقة التي وقع فيها والخيرات التي كانت تتدفق عليه في البيت الوالدي.

الاجراء انفسهم في هذا البيت ينعمون بما لذ وطاب.

"اقوم وامضي الى ابي فأقول له: يا ابت اني خطئت الى السماء واليك، ولست اهلاً بعد ذلك لان ادعى لك ابناً، فاجعلني كأحد اجرائك". بطل سحر الاستقلال والغرف من دنيا الاستلذاذ. مرارة الخطيئة دفعت الوليد الى تذكر الفرح الذي تعطيه البنوة وكأنه قال في نفسه: انا كنت في الاحضان وكنت سيداً بالسيادة التي تأتي من البنوة. شهوتي التي رنوت اليها عند المغادرة هي اوحت الي ان ابوة ابي كانت سيفا مصلتا علي. ما كنت اعرف ان ابي يحبني. ظننت انه يؤثر على اخي الاكبر. احببت ان اقتل ابي. كل انسان يقتل اباه او من جعلته الظروف اباً له. لكن المهذبين لا يقتلون، يمرمرون. والآباء حكماء وشيوخ، يتحملون. ولا مانع ان يقاسوا كما جعلونا بسلطانهم علينا نقاسي.

فهم الغلام ان كل هذا الكلام هراء ومراهقة. نضج المراهق الآن بسبب من ذنوبه. ليس ان الذنب يبدع التوبة ولكن اذا حصلت هذه بنعمة من فوق تأتي التوبة كبيرة.

"فقام ومضى الى ابيه. وكان لم يزل بعيداً اذ رآه ابوه، فتحركت احشاؤه واسرع فألقى بنفسه على عنقه وقبلّه طويلاً". قال الانجيل "قام". هذا ليس سهلاً من بعد السقوط. هذا امر فيه شجاعة وفيه صدق. وبعدما قام مضى بلا تردد. ولكن كيف رآه ابوه ولم يزل بعيداً؟ الحب جعل الوالد كل يوم ينتظر عودة ابنه الشريد. هو لم يتصالح وهذا الابتعاد. "تحركت احشاؤه" لان هذا الولد جاء من الحشا ولا يزال فيه، تشرد ام لم يتشرد. والحب واحد للابن الضال والابن البار. الوالد ترك السطح الذي كان يفتش منه على الوليد. لم ينتظره ان يصل. هرول اليه وضمه ولم يوبخه على فعلته. ولم يلمه على طيش. كان عارفاً ان حياة جديدة تنتظر هذا الشاب في عودته.

اعترف الابن بالخطأ. كان والده قد سامحه قبل الاعتراف. لم يفكر بكبريائه المجروحة. لم يرد لابنه الا ان يسر من جديد كما كان يسر قديماً. مكانه محفوظ. فراغ هذا المكان آلم الوالد. لذلك "قال الاب لخدمه: اسرعوا فأتوا بأفخر حلة وألبسوه، واجعلوا في اصبعه خاتماً وفي رجليه حذاء، واتوا بالعجل المسمن اذبحوه فنأكل ونتنعم".

هي الفرحة الكبرى. والحلة حلة العرس. والخاتم خاتم الوثاق الابدي. ولن يكون الولد حافياً كالعبيد لانه ابن والابن لن يكون ابداً عبداً. والوليمة هي القبول الكامل لهذا الازعر المهتدي.

ويكمل الاب حديثه الى الخدم ويزكي ما طلبه "لان ابني هذا كان ميتاً فعاش، وكان ضالاً فوُجد". التوبة رجوع لا الى قواعد بل الى وجه وان يعرف الانسان نفسه حبيب الله. الواضح طبعاً ان الاب الذي يتكلم عليه الانجيل هو الله من حيث هو اب. وتالياً هي معرفة اننا مولودون منه بالنعمة والحق واننا عائدون اليه ان اردنا ان نحيا. نحيا من علمنا انه يرانا فننوجد. ولهذا قال المفسرون، هذا ليس مثل الابن الشاطر ولكنه مثل الاب الحنون. الابن ينوجد من هذا الاب فقط. ما من شك ان في الرجوع جهداً. ولكنه قبل كل شيء اكتشاف ان الله، اباً، محب.

الله لا يستطيع ان يخرج من ابوته. وكل محاولة منا للخروج على هذه الابوة في تأكيد الذات المستقلة سراب. الحرية ليست في الخروج على هذا الآب. انها في الحرية فيه. "وتعرفون الحق والحق يحرركم".

مشكلتنا مع شعورنا ان الوصية الالهية تكبل. ولن ننعتق من هذا الشعور الا اذا بدا لنا ان الوصية تنفعنا في العمق. وعلى قدر ما تمارس الوصايا تراها اطلالة حب الهي لتقومك. فبسبب من رعونتك وانحباسك في العداء لله والعداء متأصل فيك تحس الامر الالهي مزعجاً. ذلك انك تآلفت وخطيئتك ولم تألف حلاوة الرب. واذا نمت فيك هذه القدرة على ايلاف السيد تشعر ان الخروج على هذه الإلفة هو الذي يعذبك. القضية ان تروض النفس على تذوق الله بحيث يصبح ذوقك اياه هو مناخك الطبيعي لكي تمسي الخطيئة هي المزعجة. المبتغى - اذا سادك الحب - ان ترى في الخروج عليه الطامة الكبرى.

عند ذاك تضحي كارهاً للخطيئة، عائشاً في صداقة الرب، ملتمساً كل ما يجدده فيك فترى بعينيه وتفهم بفكره حتى تشتهي ان تشاء كل حين ما يشاء.

The Lost Son
 Luke15/11-31: He said, “A certain man had two sons. 15:12 The younger of them said to his father, ‘Father, give me my share of your property.’ He divided his livelihood between them. 15:13 Not many days after, the younger son gathered all of this together and traveled into a far country. There he wasted his property with riotous living. 15:14 When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15:15 He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15:16 He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15:17 But when he came to himself he said, ‘How many hired servants of my father’s have bread enough to spare, and I’m dying with hunger! 15:18 I will get up and go to my father, and will tell him, “Father, I have sinned against heaven, and in your sight. 15:19 I am no more worthy to be called your son. Make me as one of your hired servants.”’
 15:20 “He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15:21 The son said to him, ‘Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.’
 15:22 “But the father said to his servants, ‘Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15:23 Bring the fattened calf, kill it, and let us eat, and celebrate; 15:24 for this, my son, was dead, and is alive again. He was lost, and is found.’ They began to celebrate.
 15:25 “Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15:26 He called one of the servants to him, and asked what was going on. 15:27 He said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.’ 15:28 But he was angry, and would not go in. Therefore his father came out, and begged him. 15:29 But he answered his father, ‘Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 15:30 But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.’  15:31 “He said to him, ‘Son, you are always with me, and all that is mine is yours. 15:32 But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.

Parable of the Lost Son
The parable of the prodigal son (Luke 15:11-32) is perhaps better named the parable of the lost son, since it is designed to go with the parables of the lost sheep (verses 3-7) and lost coin (verses 8-10). Some have even called it the parable of the prodigal father, because of the father's extravagance. Even today, after centuries of teaching about God's grace, the father's willingness to forgive his runaway son is shockingly generous.
This is Jesus' longest parable: 22 verses. Let's go through the parable, noting its story, its organization and its lessons.
Historical background and observations
1. Return of the lost son — verses 11-24
A. Departure of the younger son — verses 11-16

There was a man — A standard introduction to a parable. Who had two sons — The first parable in this chapter had one of 100 getting lost, the second parable one in 10, this one has one out of two becoming lost. The sequence emphasizes the magnitude of the lost son. To lose half your sons would be a tragedy, and regaining half would likewise be a greater cause for rejoicing.

The younger son — There's no mention of a wife, so he would probably have been 18-20. His youth isn't emphasized, but younger sons may be more likely to be foolish and older sons more likely to look down on a brother. Figuratively, the older son could represent the Pharisees and the younger one the newly religious Jews Jesus was teaching (verse 1). In the early church, the older son may have been seen as corresponding to the Jews and the younger son to Gentiles.

"Give me my share of the estate" — Inheritances were normally given only when the father died. The son's demand (not a request) for an early distribution was unusual and frowned upon. Traditionally, firstborn sons were given twice as much as other sons, but we don't know if this was always done in Jesus' day. If so, the younger son would have received one third of the estate. The amount isn't stressed. Nor are we told how the property was divided. Such details are ignored because they aren't part of the point.

Divided his property — Early distribution of the estate normally meant that the father continued to receive the benefits of the estate as long as he lived. (Hence the father could kill the fatted calf without asking the older son who owned it.) The younger son didn't just receive surplus property; it was part of the father's source of income. (The word for property is bios, meaning "the resources which one has as a means of living" (J. Louw and E. Nida, Greek-English Lexicon of the New Testament, volume 1, page 560, 57.18.) If a son sold land, the new owner could not use it until the father died. Again, such details are glossed over because they are not part of the point. Between them — The older son also received his share.

Not long after that — His departure was probably not surprising. His desire for his inheritance indicated he wanted to strike out on his own rather than continue being part of the family. He was insulting the family as well as injuring it. A distant country — A Gentile country. Many Jews lived in Gentile areas. Squandered his wealth in wild living — Not only did he waste the money, he sinned in the process. However, his sins aren't specified. Luke doesn't emphasize the sinning as much as he does losing the money. This is consistent with Luke's interest in possessions and poverty. Perhaps the prodigal son was trying to make friends by spending money on them.

Spent everything...began to be in need — His poverty is emphasized, not any deficiency in character. Luke is emphasizing his lostness, not his guilt.

To feed pigs — He had an unclean occupation, abandoning religious scruples, but still the emphasis seems to be on his poverty (hunger, verse 16) rather than sin.

He longed to fill his stomach with the pods — As if he wasn't allowed to eat the carob-tree pods! A servant would have received some pay. Jesus is painting a hypothetical, not an actual story, to emphasize the son's desperate plight. No one gave him anything — He received no alms (one of Luke's interests). His former friends did not help him.

B. The son decides to return — verses 17-20

When he came to his senses — This pivotal verse changes the direction of the story. "When" (rather than "it so happened that") seems to imply that his sanity was inevitable. "Repentance" is not used. My father's hired men — He contrasts himself, a hired servant of a Gentile, to his father's servants, who had plenty to eat. Food to spare...starving to death — Though the setting of the story is sin and repentance (verses 1-2), the story emphasizes financial destitution rather than moral corruption. "Starving" is another exaggeration. If he had been near starvation, he would not have had the strength to be able to travel back home.

Set out and go — Literally, "rising up, I will go." Commentators say this was a translation of an Aramaic idiom for go immediately. But "arise" may also hint at a rising in state of life.

Sinned against heaven — "Heaven" is a euphemism for God — used perhaps because the father represents God in the story. Specific sins aren't mentioned except in the accusations of the older brother (verse 30). And against you — He acknowledged his affront to the family — wasting the family's wealth.

No longer worthy to be called your son — This could be in a legal and a moral sense: He had no rights for further inheritance, and his behavior had not been up to family standards. Make me like one of your hired men — He was willing to earn his keep by serving the family (which would have meant serving his older brother, too). "Hired men" is misthioi, contract laborers, probably farmhands, not the douloi, household bondservants, mentioned in verse 22.

C. Reception by the father — verses 20-24

While he was still a long way off, his father saw him — Some commentators say this implies that the father was continually watching for the return of his son. This is conjectural; the text says nothing about watching, nor does it add a word like "when" to imply inevitability. It says: "The son being yet far off, his father saw him." Certainly, the father was extremely willing to seek reconciliation — seeing the son far away shows that (as do later verses), without any need to add the idea of watching.

Compassion...ran — These words emphasize the father's enthusiasm. In ancient societies, it was considered undignified for an older man to pull up his robes to run. His actions, representative of God's feelings for repentant sinners, show enthusiastic acceptance, love and joy. Kiss — Perhaps a sign of forgiveness (cf. 2 Samuel 14:33). The son didn't finish his speech, perhaps because he was cut short by his father.

Best robe...ring — Both robe and ring may allude to Joseph's promotion to authority (Genesis 41:42). Robes were given to honored guests; the ring was a signet ring, indicating authority. Sandals — Servants did not wear sandals; only family members did.

Fattened calf — Meat was eaten primarily on festivals, and calves would be fattened for such feasts, so perhaps the celebration here hints at a religious reconciliation. The celebration corresponds to the "rejoice" of the parables of the lost sheep and coin.

This son of mine was dead — In what way was he dead? Here are two possibilities: 1) The father heard about the famine, hadn't heard from his son in a long time, and thought he had died. 2) Perhaps he counted him metaphorically dead because he had become as a Gentile. Some Jews conducted funerals for children who married Gentiles. But the father doesn't seem to be the type to disown his son.

2. Conflict with the older son

A. The older son comes home — verses 25-27

So far, this parable has been parallel to the first two parables; the lost has been found and there is rejoicing. Now the older son is introduced for an additional lesson in the parable. In some ways this is two parables in one, both parts ending with the statement about dead and alive, lost and found. Both sons are lost — one who left home (like the sheep that was lost in v. 4) and one who was lost even while at home (like the coin in v. 8). Both the "sinners" and the Pharisees were separated from God — the first ones are visibly lost, the others still live at home — but both are welcomed when they turn to God.

The older son's arrival on the scene is odd; normally a servant would have been sent to get him at the start. But in the parable it is as if the older son found out about the party by accident. Some commentators say this implies the son was out of touch with his father, estranged in attitude or too addicted to work. This seems to read too many details into the story.

The older son is contrasted to the younger: The younger starts the story by leaving home, the older starts by returning. The younger then decides to go home, the older refuses to enter. The younger wants to be his father's servant, the older son resents being a servant. The younger son admits guilt; the older one insists on his own innocence.

The servant (pais, a child or servant) describes the younger son as "safe and sound," or in health; this is less dramatic than the father's comment about dead and alive. The servant is matter-of-fact; the father is elated.

B. Complaint of the older son — verses 28-30

The older son became angry — in contrast to his father's compassion — and he did not want to go in despite knowing his father's will. His father went out — in contrast to the older son's unwillingness to come in. The father went out, just as he had done for the younger son. Pleaded with him — The father eagerly desired for the older son to share his joy. Normally a son would simply do what his father said to do; here the older son is disobedient. The older son had inherited his father's estate, but not his attitude of mercy.

Look! — The older son starts abruptly, hinting of disrespect, frustration and impatience. I've been slaving for you — The verb is douleun , related to doulos, servant. His relationship to his father was based on work, not love. Never disobeyed — until now.

You never gave me even a young goat — Yet a goat is of lesser value than a calf. But the father would have given a goat if the son had asked (verse 31). The son felt unappreciated and unrewarded; his complaint suggests that he had a long-smoldering resentment. He complained about the extra given to the younger — similar to the workers in the vineyard who complained about a days' wage being given to those who worked only one hour.

This son of yours — The older brother doesn't say "my brother"; it is as if he no longer claims him. Squandered — Literally, "devoured," an ironic word for a hungry man. Your property — This continues the emphasis on physical possessions. The younger son had wasted part of the family estate, failing in his duty to provide for his father. With prostitutes — Did the older son really know how his brother had spent the money? Perhaps the waste had begun before the son left home, or perhaps some reports had come back from the far country. Both are possible, but the story says nothing about it. This suggests that the older son was making an unsubstantiated accusation.

C. Response of the father — verses 31-32

My son — The usual word for "son" in this parable is huios; here it is teknon, "child," a term of affection. Everything I have is yours — The older son will get the entire inheritance. Some commentators speculate about the legal status of the property rights and whether the younger son could have inherited something, but the parable says nothing about it. Inheritance details are not the point; acceptance or reconciliation is. Older sons inherited twice as much as other sons because they had a responsibility to the family. The older son would have had a duty to take care of a brother who fell on hard times. But the older son was not willing to accept this responsibility; he simply wanted the property.

We had to celebrate — The word edei is used, meaning "it was necessary." Rejoicing about the return of a lost person isn't just an option; it is a necessity. This brother of yours — Not "my son," but "your brother." The father reminded the older son of his family responsibility. The implication is that it is necessary for him to rejoice.

What this parable teaches us about God

The context helps us understand the lessons of the parable. Verses 1-2 tell us that sinners and tax collectors were being taught by Jesus. Pharisees then criticized Jesus — not for teaching them, but for eating with them, which was a sign of social acceptance. The Pharisees tried hard to be righteous, and they were disturbed that Jesus accepted people who hadn't been trying hard. Perhaps they were worried that Jesus was making it too easy on people, and his acceptance might encourage others to be lazy.

Jesus then gave the parables of the lost sheep and the lost coin, both illustrating the point that God rejoices about each sinner who repents. "There will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent" (verse 7). There's no such thing as a person who has no need for repentance, but the Pharisees weren't yet aware of that. There would be rejoicing for them, too, if they would accept it.

The parable of the lost son continues the theme of rejoicing and adds to it. The first half of the parable illustrates rejoicing over a sinner who returned; the second half more directly addresses the situation Jesus faced: criticism about his willingness to be with sinners. Jesus, by telling the parable the way he did, chides those who do not rejoice about the sinners' interest in being taught (figuratively, returning to God).

In the first two parables, the lost were found by searching. But the younger son was found by waiting. The spiritually lost were already coming to Jesus; he didn't need to seek them out. They had been spiritually dead and were now showing interest — they wanted to be taught by Jesus. Jesus received them and ate with them. His reception would have encouraged them to keep the laws they already knew and to continue to listen to him for more instruction in God's way.

But the parable is not just about Jesus in the first century; it is a timeless message about God the Father. He rejoices over (cf. the celebration) and honors (cf. the robe, ring and sandals) every sinner who repents. He doesn't wait for a full and formal apology; he perceives the attitude and comes toward us. This theme of joyful acceptance, similar to that of the first two parables of this chapter, dominates the first part of this parable. This is the lesson illustrated by the father: He is always ready to welcome a returning child.
The parable shows that sinners can confess and return to God. Since God is gracious, sinners can return to him with confidence that he will warmly welcome them. But in the parable, financial destitution is more prominent than moral fault. Unlike the first two parables, the word repent is not used; only superficial reasons are given for the son's return. As Jesus spoke to the Pharisees, encouraging sinners to return was not the main issue; the main issue was what to do about sinners who were already willing to return.
Most importantly, the parable shows that God's people should rejoice at a) the willingness of sinners to turn to God and b) the willingness of God to receive them. This is the lesson of the second half of the parable, illustrated by the father's correction of his older son. This theme most directly addresses the setting of the parable, the Pharisees' criticism of Jesus' reception of sinners. The parables of the lost sheep and lost coin and the first half of the parable of the lost son are preparatory to this main point.
These themes are timeless. God rejoices over each person who repents, and so should we. We need not kill a calf for repentant persons (Jesus didn't; the parable illustrates the attitude of rejoicing, not the specific actions we should take). We need to accept repentant sinners to social fellowship (cf. eating with them, verse 2) and religious instruction (cf. allowing them to listen, verse 1). This particular parable does not say we should seek outcasts (that is shown better by the parables of lost sheep and lost coin), but that we should be happy when they come to us to be taught.
In effect, Jesus' story shows that it is ungodly to refuse to rejoice about repentance. The Pharisees, by insisting on a too-strict standard of righteousness, were being unrighteous. They, too, needed to repent.

Epilogue
The parable ends without revealing what the older son did. Would the hard-hearted son change his mind and rejoice about his brother's return? For the situation in Jesus' day, either response was still possible — it was up to the Pharisees. Would they rejoice with Jesus? History shows that some did and some did not.
Similarly, the parable does not reveal what the younger son did. Did he abuse his second chance? That also reflects the situation Jesus was in. Would the tax collectors and sinners continue in their repentance? It was not yet known. Nevertheless, it is appropriate — no, necessary — to rejoice at their first change of heart, rather than waiting for some probationary period.
Michael Morrison, 1992

Viedeo: The Lost Son/Arabic
http://www.youtube.com/watch?v=ZnHN5_coKsc