Jesus consistently utilized parables as his primary teaching method. This choice not only engaged His audience but was also a strategic way to mask deeper meanings from those not earnestly seeking the truth of God’s word (Matthew 13:12-15). In every instance, Jesus’ parables compelled His listeners to think critically and delve deeper into spiritual matters (Mark 4:13). Though His use of parables posed challenges to their understanding, Jesus was generally willing to explain the meanings of these parables to those who inquired about them, though He did not always do so.
It is often said that parables are earthly stories with heavenly meanings, but that doesn’t go quite far enough. In Jesus’ parables, the analogy always concerned the kingdom of God, and since the things this world so often counter the essence of God’s spiritual kingdom, any attempt to point to anything in this world and say, ‘there is the kingdom of God,’ would bring many misunderstandings. Jesus frequently employed stories that included analogies relatable to His audience, such as farming practices. But, as His hearers began to feel at ease within a story’s context, Jesus would introduce a surprising twist that challenged their assumptions by bringing forth a lesson completely contrary to their preconceived notions. For example, consider that only twenty-five percent of the seed sown in the Parable of the Sower went on to bear fruit, whereas seventy-five percent did not (which, on the surface, looks discouraging). Yet, that same twenty-five percent in the parable is said to produce some thirty, some sixty, some hundredfold! Thus, Jesus greatly challenged the hearer’s understanding of how things operate in the spiritual realm… Those who teach are, therefore, encouraged to simply sow the seed and allow God to provide the increase. That is, in fact, why Jesus calls it “the parable of the sower” (Matthew 13:18). Through His teaching methods, Jesus challenged people to reevaluate everything they believed about God and His kingdom. This method still prompts modern hearers to reconsider their preconceived notions of the kingdom of God.
Application on the Parables of Jesus
Observing Jesus’ teaching techniques, we can consider the Parable of the Lost Son in Luke 15:11-32. One key theme that Luke emphasizes in his Gospel is that Jesus is the Savior of the world. Chapter fifteen begins with Luke informing his readers that all the “tax collectors” and “sinners” drew near to hear Jesus and that “the Pharisees and scribes complained,” saying, “This Man receives sinners and eats with them.” (Luke 15:1, New King James Version). That is why Jesus spoke the parables presented in the rest of the chapter (Luke 15:3). Identifying the target audience, and the reason stated before Jesus’ discourse will aid in identifying the major lessons gleaned from the parable. First comes the parable of the lost sheep, in which Jesus describes a shepherd going out, leaving a flock of ninety-nine sheep to find one that strayed away from the flock. When the shepherd finds the lost sheep, he returns home rejoicing and shares the good news with his friends and neighbors. Jesus then spoke the Parable of the Lost Coin, concerning a woman who had ten coins, lost one, and diligently searched until she found it. In both instances, Jesus spoke of “joy” and “rejoicing” in heaven when one sinner repents. Both parables are very encouraging. Then came a parable concerning a man with his two sons. The story centers on how younger of the two sons asked for his share of an inheritance, which he was given, and then journeyed to a far-off country where he wasted his possessions with riotous, sinful living. After spending everything that he had, a famine came onto the land, and this son began to be in want. So, he attached himself to a citizen of that country and was sent into his fields to feed swine. The story mentions this young man became so hungry that he would have gladly filled his stomach with the pods the swine ate, but no one gave him any! If we pause right there, for those of the first-century Jewish audience, this wasteful man seems to have gotten what he deserved. Because the Pharisees and scribes considered themselves righteous, one may infer that they would have looked down upon such a man (Luke 15:2-3). Nevertheless, Jesus does not end His story on this point. Instead, He further described how that young man “came to himself,” realizing that while his father’s servants had plenty of food, he was starving to death (Luke 15:17). The son, therefore, resolved to go to his father in humility to acknowledge his sins, and even his unworthiness to be called his father’s son. The young man determined to be like one of his father’s hired servants and arose to journey home. But when he was still far off, his father saw him and had compassion. Furthermore, the father ran to his son, fell on his neck, and kissed him! The son acknowledged his sinfulness, but the father does not rebuke him. Instead, the father rejoices by putting the best robe on his son, a ring on his hand, and sandals on his feet. Moreover, the father’s servants were told to bring the fatted calf to be eaten because, as the father said, his son “was dead and is alive again; he was lost and is found. And they began to be merry.” (Luke 15:24) But as the father’s older son is in the field, and as he comes and draws near to the house, he hears music and dancing. So, he called one of the servants and asked what that meant. He was told that his brother had come home, that his father had received him safe and sound, and everyone was rejoicing! But instead of being pleased, the older son was angry and refused to attend the feast. That is when his father came out and entreated him to rejoice. The older son then complained to his father about how he had been faithful in everything for many years, while his father’s son went out and wasted his possessions on harlots. After complaining about how sinful his younger brother was while extolling his virtues and that he did not receive such praise, the son is pleaded with by his father. The older had always been with him; all the father had was his. It was therefore fitting that they should make merry and be glad, because his brother was dead and is alive again; he was lost and now he was found.
The parable’s end does not describe how the older brother responds to this pleading from the father. It concludes with a cliffhanger. But from the onset, the story concerns a person who was very covetous and wasteful, and the Pharisees may have even considered the subsequent famine as part of God’s retributive justice. But surprisingly, Jesus gave insight into the younger son’s heart, describing his feelings of humility and measure of true repentance. Moreover, there is a sharp contrast revealed in that the father was willing to accept his penitent son, whereas the older brother continued to look down upon the younger with contempt. Most of the Pharisees would not have thought of themselves as being in the position of the lost son. Instead, they likely perceived that Jesus aligned the Pharisees’ and scribe’s’ attitude with the older brother’s thinking. While encouraging sinners to come to their senses and repents, Jesus also revealed that many in attendance had very calloused and unforgiving attitudes. Moreover, Jesus did not finish the parable by informing anyone of the older brother’s concluding response. So then, Jesus left His hearers with an unspoken challenge: How would they, in turn, respond to other people that sought God’s forgiveness, after they themselves have been striving to remain pure? Perhaps Luke even intended for his readers to put themselves into the story and determine how they would respond.
For the modern audience, many immediately place themselves in the younger son’s position. Within the New Testament, there is the theme throughout that concerns grace being extended to sinners through the blood of Jesus Christ (Cf. Luke 24:46-47; Romans 3:24-25). Indeed, if one comes to their senses, they too can humbly approach a loving Father who is willing to joyfully accept them with forgiveness (Luke 15:7, 10, 20). I find great comfort in that. However, one should heed the other side revealed in this parable, because while there is great comfort in Jesus’s words about forgiveness, there is also an implicit warning against self-righteous attitudes that causes one to look down upon others (cf. Luke 15:1-2; 5:31-32; 18:9-14). The same Jesus who calls for men to seek after righteousness also demands that men possess a readiness to forgive (cf. Luke 15:31-32; 17:3-4). How will the reader of Luke chapter fifteen respond to the Parable of the Lost Son? Today’s readers are still left wondering how the elder brother ultimately responds. The teaching methods of Jesus, especially His use of parables, continue to challenge hearers to reconsider their thinking today!
