Luke 15:32Meaning & Commentary from the Church Fathers

But it is asked, whether one who grieves at the prosperity of others is affected by the passion of envy. We must answer, that no Saint grieves at such things; but rather looks upon the good things of others as his own. Now we must not take every thing contained in the parable literally, but bringing out the meaning which the author had in view, search for nothing farther. This parable then was written to the end that sinners should not despair of returning, knowing that they shall obtain great things. Therefore he introduces others so troubled at these good things as to be consumed with envy, but those who return, treated with such great honour as to become themselves an object of envy to others.

Or to take the whole differently; the character of the son who seems to complain is put for all those who are offended at the sudden advances and salvation of the perfect, as David introduces one who took offence at the peace of sinners.

Which we also ourselves sometimes feel; for some live a most excellent and perfect life, another off time even in his old age is converted to God, or perhaps when just about to close his last day, through God’s mercy washes away his guilt. But this mercy some men reject from restless timidity of mind, not counting upon the will of our Saviour, who rejoices in the salvation of those who are perishing.

But the father does not rebuke him as a liar, but commending his stedfastness with him invites him to the perfection of a better and happier rejoicing. Hence it follows, But he said to him, Son, thou art ever with me.

Refer to the commentary on Luke 15:10. This is succeeded by a parable featuring two brothers. “And when the younger son... squandered his inheritance” (cf. Luke 15:13). The message conveyed here is that anyone who earnestly seeks a more righteous path brings joy to heaven and beyond.

Now in that which he says, Thou hast killed for him the fatted calf, he confesses that Christ has come, but envy has no wish to be saved.

Now the shameless son is like to the Pharisee justifying himself. Because he had kept the law in the letter, he wickedly accused his brother for having wasted his father’s substance with harlots. For it follows, But as soon as this thy son is come, who hath devoured thy living, &c.

The significance of joy and happiness is evident. For who does not celebrate when witnessing a dead person restored to life, or who does not rejoice upon recovering something lost? Observe how He exercised patience while the man was away and greeted him with immense joy upon his return. Not only did He refrain from demanding retribution, but He also blessed him abundantly. Rather than scolding him, He even stood as his advocate. Truly, O Lord, Your humanity is remarkable, and no words can adequately express our gratitude. May we, like the wayward son who squandered his inheritance, extend the same compassion and understanding towards him, and may we be honored with the same measure of humanity.

The elder son then as a husbandman was engaged in husbandry, digging not the land, but the field of the soul, and planting trees of salvation, that is to say, the virtues.

Stanza 18: However, he approached with shame, naked and indecent, and cried out: “Have mercy; I have sinned, Father, and stumbled. Here, before Your face, I implore You. Receive me as a hired servant, feed me, O Lover of mankind, Lord and Master of the ages.” Stanza 19: “Your brother cried out to Me: ‘Save me, Holy Father! What was I to do when I heard his weeping? How could I not have compassion and save My son, who was groaning and crying? I place you as a judge, you who reproaches Me. Judge Me, My son, who finds fault in Me, and be the one to pronounce a verdict upon Me, for I always rejoice in human goodness. How can I bear to be indifferent? To the one I originally created, how could I fail to show compassion and not pardon the repentant?

While the Scribes and Pharisees were murmuring about His receiving sinners, our Saviour put three parables to them successively. In the two first He hints at the joy He has with the angels in the salvation of penitents. But in the third He not only declares His own joy and that of His angels, but He also blames the murmurings of those who were envious. For He says, Now his elder son was in the field.

He succumbed to death due to sin; he was restored through repentance; he fell away because he was separated from God. Yet when he is reclaimed, he brings immense joy to heaven, as stated, ‘Joy shall be in heaven over one sinner who repents’ (Luke 15:7).

In a particularly vivid manner, He expressed this idea in the third parable regarding the wayward son, where the younger son symbolizes the tax collectors, while the elder son, occupied with his adherence to the law, represents the Pharisees.

The actions of the older brother who complained about his father's kindness towards his younger sibling—a squanderer of their father's wealth and a sinner—while he himself, dutifully following all of his father's wishes, received no special affection, reflect the demeanor of the Pharisees. They criticized Jesus for His compassionate outreach to tax collectors and sinners.

Upon his return from the fields, the elder son became upset upon discovering the reason for his father's joy. In his anger, he refused to join his father and brother. When his father sought him out, he replied sharply: "I have served you for so many years and have never disobeyed your command, yet you have never given me even a young goat to celebrate with my friends. But when this son of yours, who has squandered your possessions with wayward living, arrives, you kill the fatted calf for him" (Luke 15:29-30). The elder son's resentment was so intense that he would not even refer to the wayward one as his brother; instead, he disparagingly stated, "This son belongs to you." Compassion for his brother, even one who had faltered and needed assistance, was foreign to him.

The older son arrived home and was taken aback by the sounds of celebration and joy. Upon discovering the reason for the festivities, he felt no happiness for his younger brother’s return, who had been lost for so long. Instead, he became exceedingly angry and refused to join in the celebration, berating his father for showing such kindness to his wayward sibling, who only returned when he had wealth to spare. He pointed out that he had never been given even a small goat, despite his hard work and dedication. In response to this harsh condemnation, the compassionate father replied with warmth: “My son, you are always with me, and everything I have is yours.

He addressed him, indicating that although this self-exoneration and exhibition of his own virtues, along with the pride and disdain shown toward his father and brother, are in themselves condemnable, the Lord amplifies this condemnation through the affectionate words of the father to his elder son. By using the term "my son," the father aims to temper the son's callousness and evoke warmer, more compassionate feelings within him. He states, "Thou art always with me, and all my things are thine," highlighting that not all assets were squandered by the younger brother; rather, everything that belonged to the elder son remains intact, while the younger brother received his portion.