CC-05 Ecumenical Biblical Hermeneutics Filip Cosmin-Ionut 1

20 December 2016

Exegetical analysis

1.Transgression

And Jesus said a man had two sons.

A Romanian author named Efthimie Zigaben in his commentary on the Gospel of

Luke says that the “man” of the parable is “God the Father loving people” and “two sons
are all righteous people on the one hand and sinners on the other hand” because they
are all sons of God through the baptism of the second birth.1 There is the view that the
two sons are representative of angels symbolized by the eldest son and obedient
humans by the youngest son and sinner.
St. Cyril of Alexandria in this parable says that Christ was teaching everyone, but
especially the scribes and Pharisees who murmured, that God requires all to be sincere
in following His will and enjoy the return of any sinners.2
Apart from these interpretations there are many others, one of which compares
the youngest son with publicans and sinners, and the eldest son with the Pharisees and
scribes.

And the youngest of them said to his father: Father, give me the share of
property that falls to me. And he divided his wealth.

Here we can liken the youngest son to any young person today with a lack of
maturity in judgment that makes them easily influenced by temptation. He demands
from his father his share of the fortune, showing that he wants to do everything to his
liking as do many of the young.3
What is the son really requesting here? Emancipation. In this parable by "man"
we understand God, which means the son demanded liberation from the tutelage of
God. This means the release of faith, laws and obedience.4 According to the book of
Deuteronomy chapter 21, verse 17, the little son would receive only half of what the
elder son received of their father’s fortune. In two ways wealth passed from father to

1
Efthimie Zigaben, Interpretation the Gospel of Luke, trans. Adrian Tanasescu-Vlas, Orthodox Publishing House,
Bucharest, 2006, p. 86.
2
St. Cyril, Patriarch of Alexandria, A commentary upon the Gospel according to S. Luke, translated by R. Payne
Smith, M.A., University Press, Oxford, 1859, pp. 501 – 505.
3
Olga Greceanu, Meditations on the Gospels, Sophia Publishing House, Bucharest, 2010, p. 219.
4
Olga Greceanu, op. cit., p. 219.
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son: by will after the father’s death, or by donation from his father's lifetime while still
alive. In the second case, the son immediately enters into possession of his property.5
This example of the father accepting the son’s request shows us that God does
not compel anyone to do anything. He let us do what we want not forcing anyone to
obey. This is the division of property.6 But when God gives us the freedom to do what
we want, He gives us oblivion, but knows in advance that we need an experience of the
futility of the world to make us appreciate and love his home, which is why he sadly
sends His son on this painful lesson.7 God the Father gives the son permission to leave
because he will learn from this attempt. Sometimes words are not profitable for us to
teach us bitter trials and we need to learn by experience, as we see with the prodigal
son. This has happened in the Old Testament, especially when God speaks through the
prophet Jeremiah to Israel. Prophets of thousands of times have advised and urged the
people to follow God's way, but they did not listen and continue to live in sin. Then God
sends the prophet and he said: "Your wickedness will punish you" (Jeremiah 2:19, NRSV).
They were so disobedient that they did not listen to the advice given by the prophets of
God, that is why God leaves them prey to misfortune to learn from mistakes and to be
worthy of Him again.8

And not many days, gathering all the younger son was taken to a far country,
and there wasted his fortune, living in wantonness.

The little son demands his freedom and his father gives it to him. Most of the
interpreters associate the “far country” with the human condition of sin which God
removes. We will see later that no sin in itself removes man from God, but man's
attitude towards God as by a sincere repentance of the sinner shrinks the distance
between man and God. Changing attitudes is the most important.
The eldest son remains with the father and the younger son put together all his
possessions and departs from the Father. It is not physical distance that separates us
from God, but our bad deeds that make God remote to us.9
The son goes away from God, where the heavenly Father's name is not
mentioned, where everyone lives according to liking and the master of souls is Satan. He

5
Joachim Jeremias, Parables of Jesus, trans. P.S. Calinic Dumitru, Pr. Prof. Vasile Mihoc, Dr. Stephen Andrew
(Anastasia Publishing House, Bucharest, 2000), p. 165.
6
Efthimie Zigabean, op. cit., p. 86.
7
Marcus Dods, D.D., The Parables of Our Lord as recorded by St. Luke, Second Series, Hodder and Stoughton,
London, New York, Toronto, p. 130.
8
St. John Chrysostom, Homilies on Lent, cited http://www.ioanguradeaur.ro/379/cuvant-la-duminica-fiului-
risipitor/ (May 2, 2010, 1:15 p.m.).
9
Efthimie Zigaben, op. cit., p. 86.
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He did whatever he wanted, and there was no one to oppose him because they were all
like him. It was not fear of reputation between people of the same stature, he spends all
the money on plenty of pleasures. All attributes of the image and likeness of God in him,
he wasted and mocks.10
Like the obedient son in the parable, Christ is always face to face with God the
Father, as we read in the Gospel of John: "In the beginning was the Word and the Word
was God." So the eternal Son is with God face to face. Only one time did the eternal Son
go away to look for his brothers who, like the little son in the parable, went away. And
he came after his brothers so far that he cried on the Cross to Father: "My God, My God,
why hast thou forsaken me?" But He came for us, to be with us.11 By squandering all his
wealth, the younger brother wasted the grace received in Baptism and the kindness of
the soul, which was his wealth. Unfortunately he chose to live in sins without measure.

And after he had spent everything, it was made famine in that country, and he
began to be in want.

Having lost everything, the younger son begins to starve. Where there isn’t fear
of God grows famine -not of bread, but good deeds. The youngest son becomes a needy
man, because he squandered all the good and stayed only in indulgence.12
A famine comes into the country where the youngest son was and he was in
great need. If the younger son had not spent all his wealth, he would have been able to
overcome the famine that followed, but he spent everything and the only solution was
to become a servant even less than his father’s, embarrassing his father and coming
down from being a son of the landowner to a worker dirty and degraded.13
If the son had money he would have been able to buy something in another
country where there was no famine, but being a fornicator the youngest son spent all
the money on other people who did not give him a helping hand. In the world of Roman
and Greek charity, this was not practical because it was thought that those who help the
poor do a bad thing because it keeps them a beggar for the rest of their life.14

10
St. John Chrysostom, Homilies on Lent, cited http://www.ioanguradeaur.ro/379/cuvant-la-duminica-fiului-
risipitor/ (May 2, 2010, 1:15 p.m.).
11
Pr. Prof. Dr. Constantin Galeriu, sermon on the Sunday of the Prodigal Son, cited
http://www.scribd.com/doc/18477916/Parabola-Fiului-Risipitor (May 29th 2010, 12:15).
12
Efthimie Zigaben, op. cit., p. 86.
13
Joel B. Green, The Gospel of Luke, William B. Eerdmans Publishing Company, Grand Rapids, Michigan /
Cambridge, U.K., 1997, pp. 581.
14
Olga Greceanu, op. cit., p. 219.
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The greatest tragedies of life are two: the first is lack of food and drink, and the
second and most tragic is the lack of meaning of existence. This lack of meaning in life
gives rise to other problems, including the absence of God's presence.15

And going down, he was joined to a citizen of that country, and he sent him to his
feed pigs Tarin.

Now Satan starts to mock the younger brother. This decay break any connection
with God. Christ the Saviour addresses the Jews of that time in particular, and for them
to be the guardian of pigs was awful, because of their religion. For them pigs were
unclean animals. The Talmud writes that: “Cursed be the man that grows pigs” (Cap.
Baba Kama, 82). Cursed was the one who helps increase pigs, because pigs are a symbol
of moral dirt.16 So he is forced to be in contact with unclean animals (Leviticus 11: 7)
and could not keep the Sabbath. This constituted the lowest level of degradation.
The inhabitants of that country symbolize demons. The youngest son breaks
from the father and becomes the servant of the devil. The young man is now in greater
bondage. Savior Christ shows us here what happens to those who are away from God's
commandments and walk on their own. The countries symbolize the sinful party of the
devil, and the pigs are pleasure-loving thoughts. This young man fed them from the
devil's command.17

He wanted to satisfy the belly of the husks that the pigs ate, but no one gave him.

Norval Geldenhus says, “At his wits end and impelled by hunger, he accepts the
most humiliating and repulsive form of servile labor - he herds the swine of one of the
citizens of the distant country. But even this was not yet the lowest depth of his misery.
He is treated worse than the swine that he has to feed - although he is suffering utter
starvation he cannot even get a sufficient quantity of the swine’s food to eat. In the far
country of sin where the erring mortal desires to go and enjoy real happiness and
freedom, he sooner or later falls into the cruelest and most hateful forms of servile
bondage and spiritual famine. He is put to shame and suffers fatal injury”.18
The Greek text is much more highly expressive. It says: "The son wanted to fill his
belly with the pods ...". He was hired and received some payment, but there was great

15
Pr. prof. dr. Constantin Galeriu, op. cit.
16
Olga Greceanu, op. cit., p. 220.
17
Efthimie Zigaben, op. cit., pp. 86-87.
18
Norval Geldenhus, Commentary on te gospel of Luke, (Michigan, Wm. B. Eerdmans Publishing Company Grand
Rapids, 1951) P. 407.
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famine in that country and there was no food for him to buy. He could not take from the
food pigs, because the master was there.19

2.Repentance

But, come to their own, he said, How many hired servants of my father glutted
bread, and I perish here with hunger!

The phrase "come to himself" is an expression of classical Greek (εἰς ἑαυτὸν δὲ

ἐλθὼν) and Latin (redire ad se) and expresses that the sons realizes what he has done
wrong and wants to return home. Desire is one that illuminates what debauchery
extinguished. This phrase: "He came to himself" in Hebrew means repentance. 20
Efthimie Zigaben interprets the story allegorically and says that by "hired men" we must
understand the catechumens not yet baptized, and by "bread" we understand the
teachings that feed our souls.21
Return son was not inspired by any reason high. For what noble reasons we can
expect from a man who lived his life in pleasures and now have nothing to eat? The
main reason that people turn to God often resembles that of the son in the parable.
Before calling from God we try anything else and return to Him when we see that
nothing else can help us. But we see in this reversal constrained faith in the Father's love
which forgives any mistake.22
The voice of God in man has incredible power. There are certain things we can
not understand years because of our sins that shrinks spiritual powers. But there are
times in life when we come to our senses deep within us. What is this deep? This deep is
the seal of God's image in us which is darkened by sin. We often feel as Savior Christ,
who is the eternal Son of God, but the Son of man is watching us and say us: “You are
my image, you are my brother”. This view is deep within us, our souls look after Christ's
face. The face of our souls is the face of Christ, and the root of the souls is love, peace,
Kindness and sacrifice of Jesus Christ. This we are in our deep.23

Getting up, I will go to my father and tell him: Father, I was wrong to heaven and
before you.

19
Olga Greceanu, op. cit., p. 220.
20
Joachim Jeremias, op. cit., p. 166.
21
Efthimie Zigaben, op. cit., p. 87.
22
Marcus Dods, op. cit., p. 130.
23
Pr. prof. dr. Constantin Galeriu, op. cit.
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The phrase "Getting up" is translated from the Greek „άναστὰς” and used in the
New Testament with different notions that are very close to the notion of repentance.
This term means and lifting space a particular place, but in the field metaphorical
parable mean return from death to life. The phrase άναστὰς πορεύσομαι in Aramaic
means "I will go soon" suggest imminent action. This verse shows the determination
younger son returns home, leaving sinful condition, having repented. He examines her
consciousness and was happening to him what Jews call "Tesuva", meaning a return to
God, finding his harmonious attributes.24 Rises out of sin and go to his father telling him
he was wrong before heaven, that God, putting his will before the will of the Father. So
from that moment the young comes in himself and give up all sinful tendencies giving
obedience to God's voice in it.25

No longer worthy to be called thy son. Make me like one of your hired servants.

In the parable the lost of son and retrieval are symbolized in familial terms. Son
Pleads his father like his father, but hi trying to reconnect contact with him considering
his father as a master to offer him a job as a servant.26
Monologue young son is a psychological masterpiece. He makes his own
judgment, because repentance is God's justice, which emphasizes the human heart a
court, and man is both judge and accused. He gives his single sentence: “I am no longer
worthy to be called the son of my father. I will stay in his house as a servant”.27 So the
younger son has no claim to anything, nor food, nor the clothes, but he can request
permission to receive they through work.

3.Forgiveness.

And he arose, and came to his father. And it is still far away, his father saw him
and I was moved with compassion, and running, he fell on his neck and kissed him.

Father always watched him, but now comes before him. Not only son comes to
the Father, but father coming toward him. Father was moved with compassion son and
runs toward him. Father runs. It's amazing! Run father to son to embrace. Shudder to

24
Olga Greceanu, op. cit., p. 220.
25
Pr. prof. dr. Constantin Galeriu, op. cit.
26
Joel B. Green, op.cit., pp. 579.
27
Olga Greceanu, op. cit., p. 220.
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hear that father running to the son and son running to the father. This icon is beyond
our human word and feeling.28 Kissing is like in 2 Sam. 14, a sign of forgiveness.29
That father saw him from afar and it suggest that He expected return of His son.
Once a person is ready to repent, God sees him and include him with his arms. This
example shows us mercy and love of Heavenly Father.30 As soon as God sees the
beginning of human benevolence, enlightens immediately. So great is His love for the
creation. Divine providence not only accompanies us, but it always precedes us.31 “The
first surprise of the parable is the father’s response to his repentant son. He is “filled
with compassion”, and receives him with great honor”32
Commenting on the attitude of the Father, Efthimie zigaben says: A wonderful
reconciliation! He claims that much can be done repentance. This persuaded God who
comes to us immediately.33

And the son said Dad, I was wrong to heaven and before thee, and am no more
worthy to be called thy son.

“Profoundly touched by his father’s inconceivable magnanimity and love, the

prodigal son’s realization of sin is deeper than ever before and he confess: “Father, I
have sinned against heaven and in thy sight: I am no more worthy to be called thy son”.
There is nothing that makes one realize so clearly the sinfulness on one’s sin and one’s
utter unworthiness as the personal experience of the love with wich the Heavenly
Father welcomes the repentant sinner”.34
Now the younger son implement its plan to return to his father. Son confession
is not important here, but his return to the Father. The return to God through
repentance means entering in His house. God's House wants to extend to all people.
Returning to God, back in the shelter specific us. Being in the same family home is the
highest form of love.35

And the father said to his servants, Bring clothes rather it's the first and clothed
and given ring in his hand and shoes on his feet;
28
Pr. prof. dr. Constantin Galeriu, op. cit.
29
Joachim Jeremias, op. cit., p. 167.
30
Pr. prof. dr. Constantin Galeriu, op. cit.
31
St. John Cassian, Conf. XIII, 8, cited Dumitru Popescu Orthodoxy and contemporary, Diogenes Publishing,
Bucharest, 1996, p. 78.
32
Justo L. Gonzalez, Luke, (Published by Westminster John Knox Press Louisville, Kentucky, 2010), P. 188.
33
Efthimie Zigaben, op. cit., p. 88.
34
Norval Geldenhus, op. cit., PP. 408, 409.
35
Pr. Prof. Dr. Dumitru Staniloae, Living God in Ortodoxy Edition II, Dacia Publishing, Cluj-Napoca, 2000, p. 152.
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These three commands can be compared with those from Genesis 41: 42. Joseph
to Pharaoh receives a ring, a robe and a gold chain. In East robe was a mark of high
distinction. Investing with a new coat symbolizes the new world.36 Father commands
the servants (servants symbolize the angels of God or priests as ministers of the Church)
to bring the first coat and dress him the youngest son. Clothes symbolizes cleanliness
and sanctity of Christian after they receiving forgiveness from the Father and Holy
Communion. This coat is man's condition before sin, the state of perfection.37
The ring (δακηύλιον) appears here for the first time in the New Testament. It
could be a ring-seal, indicating that the son was an important person and authority in
the home. Giving a ring had a significance granting authority (1Mac. 6, 15)38 Olga
Greceanu say that it was a family ring, offering the right heir son, master and again their
lost rank. Is the seal of the Holy Spirit received in Baptism is right that Christian will
enter the kingdom of God.39 The ring shows us uninterrupted union which also wedding
bands from wedding it has no beginning and no end, it is uninterrupted. Such is the
divine connection, uninterrupted and endless love.40
The shoes were a luxury in those times and it was sign for free man because
slaves did not wear. Metaphorically symbolizes power to go the right way no matter
how hard it would be.41

And bring the fatted calf and stabbed him and eating, be glad;

In those times seldom eat the meat. With the special occasion was cooking a fat
calf. Slaughter it was a feast for family and servants, and a festive reception for son.42
Calf symbolizes image the body of Christ sacrificed for us. In Orthodoxy we have an
unsettled that says: "Jesus, sacrificed the fat calf, feeding on me the sinner and forgive
my mistakes". Feast Symbolizes the Holy Communion and show us the joy from heaven
because one sinner return.43
When He uttered the words: "slaughtered the fatted calf" Saviour Christ was
referring to him. He was the sacrifice that would wash away the sins of humankind and
of the prodigal son. Son taught that it's bad to lose the family home, which is why he
returned. His father received him with open arms and did not mention his wandering.

36
Joachim Jeremias, op. cit., p. 167.
37
Olga Greceanu, op. cit., p. 221.
38
Joachim Jeremias, op. cit., p. 167.
39
Olga Greceanu, op. cit., p. 221.
40
Pr. prof. dr. Constantin Galeriu, op. cit.
41
Olga Greceanu, op. cit., p. 222.
42
Joachim Jeremias, op. cit., p. 167.
43
Olga Greceanu, op. cit., p. 222.
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Moreover, Father commands to make big celebration and feast for son's return. But we
must not understand that God rewards so sin but lost son return and redemption.44

For this son of mine was dead and is alive again, was lost and was found. And
they began to celebrate.

Here Christ speaks of the death and destruction that come from sin, the
resurrection and the finding that coming of repentance.45 Younger son knew death of
the soul through sin, but by repentance and sharing the sacraments was back to God.46
The man was born in his father's house and could still live there, working for his
father, but it seemed life was hard and senseless. Then leaves the house and wander
from place to place looking for another life and other work. But his search has not
brought any satisfaction, but at end of patience he remembered his parents' home. Son
returning home and found here right from which fled. The same happens in our lives
when we leave behind life lived by God's will. As we suffer when we go out of His way
and find peace and joy when we return to God.47

And the eldest son was the Tsarina. And when he came and approached the
house, he heard music and dancing.

The eldest son was a son obedient, hardworking and worthy. He symbolizes the
Christian who does the will of God.48 He approaches the house and hear joy and
gladness what was happening there. Songs and (ζσμθονίας και τορων) do not appear
anywhere in the New Testament; ζσμθονία It is a musical instrument, but may designate
a musical band.49

And calling itself one of the servants, he asked what they mean.

The expression: “What does all this” is in Greek (ηί άν είη ηασηα) and is also
found in Acts 10: 17 and Luke 18: 36, but without the word άν (all). Son refused to enter
the house, believing that what's wrong father did. However, it was natural to ask.50

44
Ioan Gură de Aur, op. cit.
45
Efthimie Zigaben, op. cit., p. 88.
46
Olga Greceanu, op. cit., p. 222.
47
Leo Tolstoy, On God and man in the journal recent years (1907-1910), trans. Elena Drăguşin-Richard, Humanitas,
Bucharest, 2007, p. 160.
48
Olga Greceanu, op. cit., p. 222.
49
Joachim Jeremias, op. cit., p. 167.
50
Joel B. Green, op.cit., pp. 584.
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And she answered him: Thy brother is come, and your father has slaughtered the
fatted calf, because I got healthy.

Henchman answer the question by repeating the views of his father: son
youngest recovery requires a big celebration.51

And he was angry and would not go; but his father went out and begged him.

His attitude is evident. He shows his face disapproval of what his father had
done. Now we see a reversal of roles: the youngest son left home, but was returned,
and the eldest son was obedient, and now refuses to enter the house. Through attitude
the eldest son we know another biblical character. Who is him? What type of
worshiper? From the Gospel we know: Pharisees, hypocrites, apprentices who doubt,
false scholars, priests greedy, an apostle-seller, sinful , scornful, humble, we know all the
characters of men possible, but we have not met such a quiet man, worthy that he was
worthy of admiration not enjoy his brother's return. How to identify on him? What kind
of man is this who has not asked for the property, guarding the laws, paid tithes, respect
the Sabbath, but knew no mercy, forgiveness and joy for the saved? The interpretation
is clear: big brother symbolizes the man of the Old Testament and younger brother
symbolizes the sinner of all time, which is forgiven by Christ. Big brother he was chewing
envy, jealousy, hatred.52
Efthimie Zigabem says that the eldest son attitude shows us how big is the love
of God toward a sinner who returns. The kindness and love of God can arouse the envy
of others.53 This attitude eldest son show us that he has a different perspective from
that of his father.54 The father spoke softly and was asked amiably. El-father came and
asked him. How amazing! What humility! God prays man! Any father prays and He prays
for His son to enter the house and enjoy together.55

But he answering said to his father: Behold, for so many years serving you and I
never transgressed the commandment of yours. And you never have given me a kid, that
I might celebrate with my friends.

51
Joachim Jeremias, op. cit., p. 167.
52
Olga Greceanu, op. cit., p. 222.
53
Efthimie Zigaben, op. cit., p. 88.
54
Joel B. Green, op.cit., pp. 585.
55
Pr. prof. dr. Constantin Galeriu, op. cit.
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The eldest son makes his father very many reproaches. He was envious of his
younger brother lewdness. In him were the roots of sin: “father did not you gave to me
and I cheer”. So the elder son's attitude shows envy those bad things.56 This expression
shows itself complacency of Pharisees who rely only on letter of the law. The eldest son
representing therefore the Pharisees.57

But when this son of yours came, who hath devoured thy living with harlots, you
slaughtered the fatted calf for him.

The eldest son deliberately avoid calling him the youngest son: brother. The
pronoun "this" (οσηοζ) uses the contemptuous way. The eldest son synthesizes the
words used small son's behavior: ” He ate your wealth with harlots”. This difference
distances on big brother little brother. The eldest son responds with anger, and his
father with compassion and kindness. This shows their behavior towards younger son.58
The eldest son does not understand the joy of returning to his younger brother
because he was jealous, avaricious. He had a bad eye for God's goodness. Now appears
judgement not only envy. Big brother judge instead of Judges and get him to fall and the
worst unfortunately. This is not about judging evil in general, but the judgment
brother.59

But the father said to him: Son, thou art ever with me, and all mine are yours.

We can see here the wisdom of his father, who looks that the simple presence of
his father for son was a blessing. Word of the father is particularly affectionate, because
it says that all of them will inherit his and that it has not done wrong elder son. 60

But we had to celebrate and be glad, for this your brother was dead and is alive
again, was lost and was found.

This parable is very good for us sinners, we get up in time to shout: "Father, I
have sinned". God open arms all sinners, He expects only our sign back and embraces
us with His love.61 Father says his eldest son that should enjoy, because he got a son for
him and a brother for the eldest son. As greets the younger son greets his father as the

56
Joachim Jeremias, op. cit., p. 168.
57
Ibidem.
58
Joel B. Green, op.cit., pp. 584.
59
Olga Greceanu, op. cit., p. 223.
60
Efthimie Zigaben, op. cit., p. 89.
61
Olga Greceanu, op. cit., p. 223.
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eldest son, with the same love. Father's eyes are pure and see only the good. The father
sees His Son's face in us. God pass quickly over the bad when we repent and return and
does not remember our sins.62
That parable ends and does not tell us whether the eldest son takes part in the
feast, is not accidental. Events are placed in the future and their agents are left free.
One of the goals of Parable was to suggest Pharisees to take part in the joy of heaven,
and another to show the love of God when sinners repent.63.

62
Efthimie Zigaben, op. cit., p. 89
63
Pr. prof. dr. Constantin Galeriu, op. cit.