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

iniquity, rather than seeking to find a specific meaning in each one. 117 Now the focus moves
to the present celebration. There still are arguments as to whether the celebration alludes to
the messianic banquet, given the context of forgiveness and salvation in the father’s
proclamation in v. 24, the imagery may well convey the messianic banquet. 118
The father’s declaration in v. 24 is naturally associated with the proclamations in the first
two parables, juxtaposing ‘dead’ and ‘alive again’ with ‘lost’ and ‘found’. The repeat of the
same declaration in v32 still more reveals that the father’s rationale for this celebration lies in
the younger son’s safe return. As for the word , there are several suggestions, such as
119 120 121
being morally dead’, cutting off from the family, being dead to his father’s love , and
being totally dead (physically, psychologically and spiritually). 122
The third scene of the parable shifts from the celebration to the field, where the elder son
is returning from his work. When he draws near to the house, he hears music and dancing, so
he asks a servant what is happening. Although it is quite strange that the elder son did not
instantly hear the news, the story continues to flow. The servant then reports repeatedly and
briefly that ‘your brother has come, and your father has killed the fatted calf, because he has
received him safe and sound’. In the servant’s report, there seems to be an intention to
emphasize the father’s extravagant actions in the light of the reference of the fatted calf,
123
instead mentioning a celebration. The elder son gets angry at the news and refuses to enter
in and join the celebration. Incorrect is here such speculation that the elder son is angry
because his brother may be supported once again by the family estate, 124
since according to
vv. 29-30, his resentment is entirely toward his father.
The father, as he did with his younger son, goes out and pleads with the elder son to come
inside and join the celebration. But the elder son answers his father: ‘Look! For so many
117. Blomberg thinks of those as indicating the degree of the younger son’s restoration. Blomberg, Interpreting
the Parables, 178; Nolland, Luke, 785, 790; C.F. Evans, Saint Luke, 594; Stein, Parables, 120; Scott, Hear Then
the Parable, 118. But Hultgren see those as a status of honour for the best robs, the granting of authority for ring
and freedom for shoes on his feet, emphasizing full restoration of the young son. Hultgren, Parable, 79;
Donahue, The Gospel in Parable, 155.
118. Cf. Lk. 13:28-29; 14:15-24; 19:9; 22:16, 18. See Stephen Barton, “Parables on God’s Love and
Forgiveness,” 211.
119. Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 140.
120. Rengstorf, Re-investitur, 21-22.
121. Bailey, Poet and Peasant, 159-60.
122. F.H. Borsch, Many Things in Parables: Extravagant Stories of New Community (Philadelphia: Fortress
Press, 1988), 42.
123. Scott, Hear Then the Parable , 119.
124. Derrett, “The Parable of the Prodigal Son,” 67; Scott, Hear Then the Parable, 120.
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