Luke 15
This chapter is something I’ve been pondering for many years,
as many of the Bible readers. Who have not heard about Prodigal Son, or a Lost
Sheep for which a shepherd leaves his 99 “good” ones… These are fascinating parables
to think about, to dive into, to meditate upon over and over again.
The fact that these parables are one unit can be seen from
the fact that the intended audience is the same throughout the whole speech.
Luke begins the chapter mentioning that tax collectors and sinners were drawing
near Jesus (cp. Leviticus 1:1-2 and 16:1, 27-29), while Pharisees and scribes
are grumbling (cp. Exodus 16:2). Then he records three parables: the Lost Sheep
(Lk. 15:3-7), the Lost Coin (Lk. 15:8-10), and the Prodigal Son (Lk. 15:11-32).
And only after the end of the third parable we have a change is scenery – in 16:1
Jesus addresses His disciples…
With this in mind, I was wondering about the order of the
parables. Why doesn’t Jesus start with a thing (the coin), then continue with
an animal (sheep), and conclude with a man (prodigal son, whoever you think it
is, younger or older)? I found one answer in the mathematical progression: Jesus
goes from 1/100 to 1/10 to 1/2. Stakes get higher and higher. But still, why a coin
over an animal?
Recently, I came up with an elegant answer. It is by no
means the ultimate interpretation, but I kind of like it. I think the
progression follows up the pattern of the Divine service. In the parable of the
Lost Sheep we end up with the joy in heaven over one sinner who repents (Lk.
15:7).
Even thou the second parable also ends with the statement
about repentance, the image of a coin leads me to compare it to the Word (cp. Ps.
19:10). The Word is both the Law and the Gospel, and while the Law pushes us to
repent, evaluating our own sinful state, it is the Gospel that brings joy to
our hearts and to the hearts of God’s “angels” or messengers – the preachers of
His Word. It is a true joy to see someone turning his ways from sin to
godliness.
Then the final parable ends with the Feast, leading me to
compare it to the Sacrament of the Altar. Like a prodigal son we do not deserve
to be at the Table, we are invited. He is the One who orders the food and who
sets the Table. For sure, it brings us back to the first parable and reminds us
of repentance – as the Small Catechism says: “for where there is forgiveness of
sins, there is life and salvation” (SC VI:3). At the same time, it relates to
the Word, for the bread and the wine do not turn into the Body and the Blood of
Christ magically. Pastor can wave his hands as many times as he pleases, but it’s
not going to do the trick. Because it is not a magic trick, it’s a mystery. We
proclaim the Word of Institution (Verba) over the elements, and by the power of
the Word in, with, and under the Bread and Wine we receive the Body and Blood
of Christ.
By no means I intent to say that Jesus followed
the order of the service the Lutheran churches ended up with in XVI century. I
think it’s vice versa – even if they didn’t read the chapter of Luke as a reflection
of the liturgy, they intuitively understood the proper flow: from repentance,
through the Word/instruction, to the Lord’s Supper. The feast is the ultimate place
for the fellowship with the Lord, as He intends for us to meet Him at the
Wedding Feast of the Lamb (Rev. 19:6-10; 22:16-17).
