Readings: 2
Corinthians 5:16-21, Luke 15:1-3,11b-32
We pray: Gracious
God, we pray for a discerning heart and an enquiring mind as we hear your word
for us today. May all that we bring and
all that we hear be gathered into your purpose for us. In Jesus name. Amen.
The words we heard
from Isaiah of last week where God says ‘My ways are not your ways, my thoughts
are not your thoughts[1]
have never been more aptly demonstrated than in the story of the prodigal
son. A story where reconciliation
supplants resentment and grace punishment, where the restoration of proper
relations between family, neighbours, community is sought against all
convention and all human judgement. It
is a scandalous story of grace (or a story of scandalous grace?).
And the story was
scandalous for the times – for it pushed all the buttons of inappropriate
behaviour.
There was the
inheritance. Jewish law saw the land as
a gift from God to the families of the tribes of Israel – to sell it out of the
family was not only culturally but also religiously disgraceful. And it is interesting that to give to the
one, the Father also gave to the elder son too (so he divided the property
between them) – effectively removing himself from ownership. One assumes the social strictures of the time
ensure a continuing home for the Father but one could argue that the fatted
calf was not his to kill? It is shocking
behaviour, this flouting of age old values, almost as shocking as Jesus sitting
down to eat with tax collectors and sinners?
Then the time in
exile – the son has headed off without a look over his shoulder – and in the
blink of an eye has squandered his inheritance completely – so much so that
when famine comes he has nowhere to go, no-one to turn to. Deserved end to a
foolish young man, most would say. Brought it upon himself, take the consequences.
Shame though for the family.
And then comes
that wonderful phrase - the prodigal ‘came to himself’ – realises in a moment
of absolute clarity that who he has become is not who he is, that he is
living a nightmare when he is supposed to live his father’s dream and the only
way to reclaim that is to go on his knees back to his family, to his
Father. Not particularly surprising or
scandalous at this point – but what was scandalous was that the Father, against
all protocol, all expectation of appropriate behaviour, picked up his robes and
ran to meet his son – not knowing why he had come home – might have just been
to ask for more – not knowing if he repented of his choices, not allowing him a
chance to grovel, plead for some bread – straight in to the feast, the
celebration of a son reconciled to his family.
It’s a stunning picture isn’t it?
Dad, I’m…Welcome, welcome so good to see you - here put this robe on. But I
am….Sandals, you need sandals and here is your ring of belonging. I need
to tell you that I am not worthy to be
your son….Yes, yes, you - fatted calf, now! Let’s eat, let’s celebrate –
you have come home, you were lost, and now you are found. Praise God.
The family, the
community stunned by the extravagant welcome of the father to the wayward
child. The older brother – speechless
(well not quite) at the effrontery of his sibling but even more so angry at his
father’s effusive welcome. How dare they
kill a fatted calf when he, the steady reliable one, had had not such
celebration. Who was the most deserving
here, after all?
So on our scandal
fact sheet:
Scandal fact no 1:
That the son’s request for inheritance was complied with in the first place –
the selling of God given land on the whim of an unappreciative child.
Scandal fact no 2:
The Father puts loving before repentance – his effusive welcome and
unconditional gathering in was before any words were spoken, any act of
contrition carried out.
Scandal fact no 3:
the prodigal didn’t have time to offload his guilt and shame, to be punished,
diminished, made to pay. He was
overwhelmed with love without plea.
Scandal fact no 4:
Older son’s arguments of justice and reward for good behaviour bears no weight
with the father – in fact the Father is concerned that if he continues to take
this approach he runs the risk of becoming as lost as his brother.
We need to hold
this story in its context too - remember that it was told, along with the
parable of the lost coin and of the lost sheep, as a response to the accusation
by the Pharisees and the teachers of the law that Jesus both welcomes sinners
and eats with them. Scandalous! And that
this story of the prodigal was his calculated response - and it centred around
the throwing of a feast to celebrate the reconciliation of his family. Inviting the tax collector, the sinner to
join him at the table.
Hospitality was
central to Jesus ministry – seen in so many of his stories and
experiences. But mealtimes were also a
place of controversy for Jesus where he was seen to break the rules, mostly
around who he sat down with. You see,
feasts for the Jewish people were places of belonging, a place where the
sharing of the bread and the wine celebrated both the now and future salvation
of God. The Passover meal, the promise,
the hope of deliverance. The difference
with Jesus invitation was, as Bill Loader says, the openendedness of the
belonging – no one was excluded, not the tax collectors, nor the sinners nor
the prodigal – all were welcome at the table with Jesus. There may not be much bread or a surplus of
wine in those simple homes, but all were welcome. Jesus teaches us that it is around the table
where reconciliation takes place, where right relationship is restored, where
we each can be held in the profound love and unconditional welcome that is ours
to accept – it was for this that Jesus lived and told stories and for this he
would die, and just before his death would link the broken bread and the poured
out wine to his broken and poured out life.
The table became the place of nourishment for life, for keeping the
vision alive and for living in God’s welcome both now and for all time to
come. For all people. Hear the good news of Jesus Christ. Amen
Margaret Garland
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