the role of the lukan parables in terms of the purpose of luke's gospel

espect, while audiences in the parable might not have been astounded by the father’s actions,
the younger son must have been astounded by the unexpected father’s favour.
The term , as in Luke 10:33, expresses the divine compassion, seen
therefore in all father’s actions of running, embracing and kissing. With respect to Bailey’s
contention concerning the running and embracing of the father, it is excessive conjecture that
such behaviour of the father is to protect his younger son from the entire village who were
filled with hostility because of his son returning. 110
There is no evidence implying that in the
parable.
In the father’s unexpected warm welcome, the younger son does not deliver his prepared
speech to his father, in particular the word, , for it is not only prevented by his father,
but it would also insult his father’s love. 112
The father, in contrast to the suggestion which
the younger son plans to propose, orders that he be clothed in the best robe, a ring put on his
finger, sandals for his feet, and a great feast thrown to celebrate his return.
113 114 115
Various meanings have been proposed for the best robe, a ring, sandals , and a
great feast with the fatted calf 116
, but it would be best to view them as symbols of the younger
son’s recovery to his position as his precious son, accepting him again, and forgiving his past
110. Bailey, Finding the Lost, 142-51. He here tries to draw the meaning of the incarnation (the father’s running
outward) and atonement (the father’s embracing, the costly actions of the father or in the calf).
111. Bailey, following Derrett’s opinion, contends that the younger son plans to repay the lost money to his
father through working as a hired servant on the grounds that the word, indicates ‘a hired servant’ unlike
(bondsmen) or (slaves of a lower class). Bailey, Poet and Peasant, 176-77; Derrett, “The Parable
of the Prodigal Son” 65.
112. Nolland, Luke, 785; Kistemaker, Parables, 221; Bailey, Finding the Lost, 152.
113. Jeremias comments that ‘the best robe’ points to the garment of salvation in which any eschatological
significance is conveyed in relation to Isaiah 61:10. “I will greatly rejoice in the LORD, my soul shall exult in
my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness,
as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.” (Isaiah 61:10). cf.
Mk. 2:21; Matt. 5:3, 11:5; Lk. 4:18, 7:33. Jeremias, Parables, 189.
114. Metzger argues that wearing the ring indicates that the younger son has (re)acquired authority of the estate,
although he is not sure how much level of authority he is (re)invested from his father because there is no
comment on that. He believes that the audiences in the parable would have thought of the father as the foolish
and incompetent, and the family as a very wealthy one. Metzger, Consumption and Wealth in Luke’s Travel
Narrative, 98-99.
115. Rengstorf claims that putting on shoes is a sign of insistence on ownership in the Middle East on the basis
of Ps. 60:8, “Moab is my washbasin; upon Edom I cast my shoe; over Philistia I shout in triumph.” However, his
contention is rejected correctly by Bailey’s demonstration that at that time the custom had already disappeared
and was no longer practiced. Bailey, Poet and Peasant, 185-86, n200.
116. The feast is so great that over a hundred people can eat, akin to that which has been prepared for the
marriage of the eldest son, or the visit of the governor of the province, or some such occasion. In this respect,
only in the case of a communal celebration, the festive celebration takes place beyond the home. Against
Bailey’s contention, the communal celebration means to share the pleasure with the whole village rather than to
reconcile the younger son with them..
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