Luke 15:25

While the Scribes and Pharisees were murmuring about His receiving sinners, our Savior put three parables to them successively. In the two first He hints at the joy He has with the angels in the salvation of penitents. But in the third He not only declares His own joy and that of His angels, but He also blames the murmurings of those who were envious. For He says, Now his elder son was in the field.

The elder son is the people of Israel, not indeed gone into a distant country, yet not in the house, but in the field, that is, in the paternal wealth of the Law and the Prophets, choosing to work earthly things. But coming from the field he began to draw nigh to the house, that is, the labor of his servile works being condemned by the same Scriptures, he was looking upon the liberty of the Church. Whence it follows; And as he came and drew nigh to the house, he heard music and dancing; that is, men filled with the Holy Spirit, with harmonious voices preaching the Gospel. It follows, And he called one of the servants, &c. that is, he takes one of the prophets to read, and as he searches in it, asks in a manner, why are those feasts celebrated in the Church at which he finds himself present? His Father’s servant, the prophet, answers him. For it follows; And he said to him, your brother is come, &c. As if he should say, your brother was in the farthest parts of the earth, but hence the greater rejoicing of those who sing a new song, because His praise is from the end of the earth; and for his sake who was afar off, was slain the Man who knows how to bear our infirmities, for they who have not been told of Him have seen Him.

But the younger son, that is the Gentile people, is envied by Israel as the elder brother, the privilege of his father’s blessing. Which the Jews did because Christ sat down to meat with the Gentiles, as it follows; And he was angry, and would not go in, &c.

He is angry even also now, and still is unwilling to enter. When then the fullness of the Gentiles shall have come in, His father will go out at the fit time that all Israel also may be saved, as it follows, therefore came his father out and entreated him. For there shall be at some time an open calling of the Jews to the salvation of the Gospel. Which manifestation of calling he calls the going out of the father to entreat the elder son. Next the answer of the elder son involves two questions; for it follows, And he answering said to his father, Lo these many years do I serve you, either transgressed I at any time your commandment. With respect to the commandment not transgressed, it at once occurs, that it was not spoken of every command, but of that most essential one, that is, that he was seen to worship no other God but one, the Creator of all. Nor is that son to be understood to represent all Israelites, but those who have never turned from God to idols. For although he might desire earthly things, yet sought he them from God alone, though in common with sinners. Hence it is said, I was as a beast before you, and I am always with you. But who is the kid which he never received to make merry upon? for it follows, You never gave me a kid, &c. Under the name of a kid the sinner may be signified.

The Jew requires a kid, the Christian a lamb, and therefore is Barabbas released to them, to us a lamb is sacrificed. Which thing also is seen in the kid, because the Jews have lost the ancient rite of sacrifice. Or they who seek for a kid wait for Antichrist.

But I do not see the object of this interpretation, for it is very absurd for him to whom it is afterwards said, You are ever with me, to have wished for this from his father, i.e. to believe in Antichrist. Nor altogether can we rightly understand any of the Jews who are to believe in Antichrist to be that son. And how could he feast upon that kid which is Antichrist who did not believe in him? But if to feast upon the slain kid, is the same as to rejoice at the destruction of Antichrist, how does the son whom the father did not entertain say that this was never given him, seeing that all the sons will rejoice at his destruction? His complaint then is, that the Lord Himself was denied him to feast upon, because he deems Him a sinner. For since He is a kid to that nation which regards Him as a violator and profaner of the Sabbath, it was not meet that they should be made merry at his banquet. But his words with my friends are understood according to the relation of the chiefs with the people, or of the people of Jerusalem with the other nations of Judea.

Or he says, You never gave me a kid, that is, no blood of prophet or priest has delivered us from the Roman power.

Now the shameless son is like to the Pharisee justifying himself. Because he had kept the law in the letter, he wickedly accused his brother for having wasted his father’s substance with harlots. For it follows, But as soon as this your son is come, who has devoured your living, &c.

The harlots are the superstitions of the Gentiles, with whom he wastes his substance, who having left the true marriage of the true God, goes a whoring after evil spirits from foul desire.

Now in that which he says, You have killed for him the fatted calf, he confesses that Christ has come, but envy has no wish to be saved.

But the father does not rebuke him as a liar, but commending his steadfastness with him invites him to the perfection of a better and happier rejoicing. Hence it follows, But he said to him, Son, you are ever with me.

Or after having said, “This is boasting, not truth,” the father does not agree with him, but restrains him in another way, saying, You are with me, by the law under which you are bound; not as though he had not sinned, but because God continually drew him back by chastening. Nor is it wonderful that he lies to his father who hates his brother.

But the kind father was still desirous to save him, saying, You are ever with me, either as a Jew in the law, or as the righteous man in communion with Him.

But what means he that he adds, And all that I have is yours, as if they were not his brother’s also? But it is thus that all things are looked at by perfect and immortal children, that each is the possession of all, and all of each. For as desire obtains nothing without want, so charity nothing with w ant. But how all things? Must then God be supposed to have subjected the angels also to the possession of such a son? If you so take possession as that the possessor of a thing is its lord, certainly not all things. For we shall not be the lords, but the companions of angels. Again, if possession is thus understood, how do we rightly say that our souls possess truth? I see no reason why we may not truly and properly say so. For we do not so speak as to call our souls the mistresses of truth. Or if by the term possession we are hindered from this sense, let that also be set aside. For the father says not, “You possess all things,” but All that I have is yours, still not as if you were its lord. For that which is our property may be either food for our families, or ornament, or something of the kind. And surely, when he can rightly call his father his own, I do not see why he may not also rightly call his own what belongs to his father, only in different ways. For when we shall have obtained that blessedness, the higher things will be ours to look upon, equal things ours to have fellowship with, the lower things ours to rule. Let then the elder brother join most safely in the rejoicing.

For if he ceases to envy, he will feel all things to be his, either as the Jew possessing the sacraments of the Old Testament, or as a baptized person those of the New also.

Or to take the whole differently; the character of the son who seems to complain is put for all those who are offended at the sudden advances and salvation of the perfect, as David introduces one who took offense at the peace of sinners.

The elder son then as a husbandmen was engaged in husbandry, digging not the land, but the field of the soul, and planting trees of salvation, that is to say, the virtues.

Or he was in the field, that is, in the world, pampering his own flesh, that he might be filled with bread, and sowing in tears that he might reap in joy, but when he found what was being done, he was unwilling to enter into the common joy.

But it is asked, whether one who grieves at the prosperity of others is affected by the passion of envy. We must answer, that no Saint grieves at such things; but rather looks upon the good things of others as his own. Now we must not take every thing contained in the parable literally, but bringing out the weaning which the author had in view, search for nothing farther. This parable then was written to the end that sinners should not despair of returning, knowing that they shall obtain great things. Therefore he introduces others so troubled at these good things as to be consumed with envy, but those who return, treated with such great honor as to become themselves an object of envy to others.

Or by this parable our Lord reproves the will of the Pharisees, whom according to the argument he terms just, as if to say, Let it be that you are truly just, having transgressed none of the commandments, must we then for this reason refuse to admit those who turn away from their iniquities?

Or, in another way, all justice in comparison of the justice of God is injustice. Therefore Paul says, Who shall deliver me from the body of this death? and hence were the Apostles moved with anger at the request of the sons of Zebedee.

We also ourselves sometimes; for some live a most excellent and perfect life, another ofttime even in his old age is converted to God, or perhaps when just about to close his last day, through God’s mercy washes away his guilt. But this mercy some men reject from restless timidity of mind, not counting upon the will of our Savior, who rejoices in the salvation of those who are perishing.

The son then says to the father, For nothing I left a life of sorrow, ever harassed by sinners who were my enemies, and never have you for my sake ordered a kid to be slain, (that is, a sinner who persecuted me,) that I might enjoy myself for a little. Such a kid was Ahab to Elijah, who said, Lord, they have killed your prophets.

Or else, This brother is described so as to be said to come from the farm, that is, engaged in worldly occupations, so ignorant of the things of the Spirit of God, as at last to complain that a kid had never been slain for him. For not for envy, but for the pardon of the world, was the Lamb sacrificed. The envious seeks a kid, the innocent a lamb, to be sacrificed for it. Therefore also is he called the elder, because a man soon grows old through envy. Therefore too he stands without, because his malice excludes him; therefore could he not hear the dancing and music, that is, not the wanton fascinations of the stage, but the harmonious song of a people, resounding with the sweet pleasantness of joy for a sinner saved. For they who seem to themselves righteous are angry when pardon is granted to one confessing his sins. Who are you that speak against your Lord, that he should not, for example, forgive a fault, when you pardon whom you will? But we ought to favor forgiving sin after repentance, lest while grudging pardon to another, we ourselves obtain it not from our Lord. Let us not envy those who return from a distant country, seeing that we ourselves also were afar off.

4. Epiphanius mentions sundry slight alterations in capp. v. 14, 24, vi. 5, 17. In chap. viii. 19 he expunged ἡ μήτηρ αὐτοῦ, καὶ ἀδελφοὶ αὐτοῦ . From Tertullian’s remarks (chap. xix.), it would seem at first as if Marcion had added to his Gospel that answer of our Saviour which we find related by St. Matthew, chap. xii. 48 : “Who is my mother, and who are my brethren?” For he represents Marcion (as in De carne Christi , vii., he represents other heretics, who deny the nativity) as making use of these words for his favourite argument. But, after all, Marcion might use these words against those who allowed the authenticity of Matthew’s Gospel, without inserting them in his own Gospel; or else Tertullian might quote from memory, and think that to be in Luke which was only in Matthew, as he has done at least in three instances. (Lardner refers two of these instances to passages in chap. …

This if you doubt, unravel the meaning of “what the Spirit saith to the churches.” He imputes to the Ephesians “forsaken love;” reproaches the Thyatirenes with “fornication,” and “eating of things sacrificed to idols;” accuses the Sardians of “works not full;” censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance, under comminations, it is true; but He would not utter comminations to one un repentant if He did not forgive the repentant. The matter were doubtful if He had not withal elsewhere demonstrated this profusion of His clemency. Saith He not, “He who hath fallen shall rise again, and he who hath been a verted shall be con verted?” He it is, indeed, who “would have mercy rather than sacrifices.” The heavens, and the angels who are there, are glad at a man’s repentance. …

As regards the rule of peace, which is so pleasing to God, who in the world that is prone to impatience will even once forgive his brother, I will not say “seven times,” or “seventy-seven times?” Who that is contemplating a suit against his adversary will compose the matter by agreement, unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you “remit, and remission shall be granted” you if the absence of patience makes you tenacious of a wrong? No one who is at variance with his brother in his mind, will finish offering his “duteous gift at the altar,” unless he first, with intent to “reconciliate his brother,” return to patience. If “the sun go down over our wrath,” we are in jeopardy: we are not allowed to remain one day without patience. …

“ Again I say unto you that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them. ” The word symphony is strictly applied to the harmonies of sounds in music. And there are indeed among musical sounds some accordant and others discordant. But the Evangelic Scripture is familiar with the name as applied to musical matters in the passage, “He heard a symphony and dancing.” For it was fitting that when the son who had been lost and found came by penitence into concord with his father a symphony should be heard on the occasion of the joyous mirth of the house. …

28. But what matter of surprise is it that I was thus carried towards vanity, and went forth from Thee, O my God, when men were proposed to me to imitate, who, should they in relating any acts of theirs, not in themselves evil, be guilty of a barbarism or solecism, when censured for it became confounded; but when they made a full and ornate oration, in well-chosen words, concerning their own licentiousness, and were applauded for it, they boasted? Thou seest this, O Lord, and keepest silence, “long-suffering, and plenteous in mercy and truth,” as Thou art. Wilt Thou keep silence for ever? And even now Thou drawest out of this vast deep the soul that seeketh Thee and thirsteth after Thy delights, whose “heart said unto Thee,” I have sought Thy face, “Thy face, Lord, will I seek.” For I was far from Thy face, through my darkened affections. …

28. Hence is also that which thou hast mentioned that they speak of, that the Lord Jesus, after He was risen, walked in the way with two disciples; and upon their drawing near to the village whither they were going, He made as though He would have gone farther: where the Evangelist, saying, “But He Himself feigned that He would go further,” hath put that very word in which liars too greatly delight, that they may with impunity lie: as if every thing that is feigned is a lie, whereas in a truthful way, for the sake of signifying one thing by another, so many things use to be feigned. If then there had been no other thing that Jesus signified, in that He feigned to be going further, with reason might it be judged to be a lie: but then if it be rightly understood and referred to that which He willed to signify, it is a mystery. …

How I long to be a member of your company, and with uplifting of all my powers to embrace your admirable community! Though, indeed, these poor eyes are not worthy to look upon it. Oh! that I could behold the desert, lovelier to me than any city! Oh! that I could see those lonely spots made into a paradise by the saints that throng them! But since my sins prevent me from thrusting into your blessed company a head laden with every transgression, I adjure you (and I know that you can do it) by your prayers to deliver me from the darkness of this world. I spoke of this when I was with you, and now in writing to you I repeat anew the same request; for all the energy of my mind is devoted to this one object. It rests with you to give effect to my resolve. I have the will but not the power; this last can only come in answer to your prayers. …