Who is the prodigal son
“Let us flee from the pride of the Pharisee!
And learn humility from the Publican’s tears!
Let us cry to our Savior,
Have mercy on us,
Only merciful One”!
Open to me the gates of repentance, O Giver of Life,
For my spirit rises early to pray towards thy holy temple.
Bearing the temple of my body all defiled;
But in Thy compassion, purify me by the loving kindness of Thy mercy.
Lead me on the paths of salvation, O Mother of God,
For I have profaned my soul with shameful sins,
and have wasted my life in laziness.
But by your intercessions, deliver me from all impurity.
When I think of the many evil things I have done, wretch that I am,
I tremble at the fearful day of judgement.
But trusting in Thy living kindness, like David I cry to Thee:
Have mercy on me, O God, according to Thy great mercy.
Sunday of the Prodigal Son
From the Explanation of the Gospel of St. Luke by Blessed
Theophylact, Archbishop of Ochrid and Bulgaria
11-16. And He said, A certain man had two sons: and the younger of them said to his father, Father, give me the portion of the property that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there squandered his property with prodigal living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he longed to fill his belly with the pods that the swine did eat: and no man gave unto him. This parable is like those which precede it. For it also presents a man, Who is in fact God, the Lover of man. The two sons represent the two kinds of men, righteous and sinners. The younger son said, Give me the portion of the property that falleth to me. Of old, from the beginning,righteousness belonged to human nature, which is why the older son (born at the beginning) does not become estranged from the father. But sin is an evil thing which was born later. This is why it is the younger son who alienates himself from the father, for the latter-born son grew up together with sin which had insinuated itself into man at a later time.
The sinner is also called the younger son because the sinner is an innovator, a revolutionary, and a rebel, who defies his Father’s will.
Father, give me the portion of the property (ousia) that falleth to me. The essential property of man is his rational mind, his logos, always accompanied by his free will (autexousia), for all that is rational is inherently self-governing. The Lord gives us logos for us to use, according to our free will, as our own essential property. He gives to all alike, so that all alike are rational, and all alike are self-governing.3 But some of us use this generous gift rationally, in accordance with logos, while others of us squander the divine gift. Moreover, everything which the Lord has given us might be called our property, that is, the sky, the earth, the whole creation, the law and the prophets. But the later sinful generation, the younger son, saw the sky and made it a god, and saw the earth and worshipped it, and did not want to walk in the way of God’s law, and did evil to the prophets. On the other hand, the elder son, the righteous, used all these things for the glory of God. Therefore, having given all an equal share of logos and self-determination, God permits us to make our way according to our own will and compels no one to serve Him who is unwilling. If He had wanted to compel us, He would not have created us with logos and a free will. But the younger son completely spent this inheritance. Why? Because he had gone into a far country. When a man rebels against God and places himself far away
from the fear of God, then he squanders all the divine gifts. But when we are near to God, we do not do such deeds that merit our destruction. As it is written, I beheld the Lord ever before me, for He is at my right hand, that I might not be shaken (Ps. 15:8). But when we are far from God and become rebellious, we both do, and suffer, the worst things, as it is written, Behold, they that remove themselves from Thee shall perish (Ps. 72:25).
The younger son indeed squandered and scattered his property. For every virtue is a simple and single entity, while its opposing vice is a many-branched complexity, creating numerous deceptions and errors.
For example, the definition of bravery is simple, that is, when, how, and against whom, one ought to make use of one’s capacity to be stirred to action. But the vice of not being brave takes two forms, cowardice and recklessness. Do you see how logos can be scattered in every direction and the unity of virtue destroyed? When this essential property has been spent, and a man no longer walks in accordance with logos, by which I mean the natural law, nor proceeds according to the written law, nor listens to the prophets, then there arises a mighty famine—not a famine of bread, but a famine of hearing the word (logos) of the Lord (Amos 8:11). And he begins to be in want, because by not fearing the Lord he has departed far from Him. But there is no want to them that fear the Lord (Ps. 33:9). How is there no want to them that fear Him? Because blessed is the man that feareth the Lord; in His commandments shall he
greatly delight. Therefore glory and riches shall be in his house, and far from being himself in want, he hath dispersed, he hath given to the poor (see Ps. 111). Therefore the man who makes a journey far from God, not keeping God’s dread face ever before his eyes, indeed is in want, having
no divine logos at work in him.
And he went, that is, he proceeded and advanced in wickedness, and joined himself to a citizen of that country. He who is joined to the Lord becomes one Spirit with Him. But he who is joined to a harlot, that is, to the nature of the demons, becomes one body with her (I Cor. 6:16)
and he makes himself all flesh, having no room in himself for the Spirit, as it was for those men at the time of the flood (Gen. 6:4). The citizens of that country far from God are none other than the demons. The man who joins himself to these citizens, having advanced and become powerful in wickedness, feeds the swine, that is, he teaches others evil and filthy deeds. For all those who take pleasure in the muck of shameful deeds and carnal passions are like swine. Pigs are never able to look upward because of the peculiar shape of their eyes. This is why, when a farmer grabs hold of a pig, he is not able to make it stop squealing until he turns it upside down on its back. This quiets the pig, as if, by looking upward, the pig can see things it had never seen before, and it is startled into silence. Such are they whose eyes are ever turned to filthy things, who never look upward. Therefore, a man who exceeds many others in wickedness can be said to feed swine. Such are the keepers of brothels, the captains of brigands, and the chief among publicans. All these may be said to feed swine. This wretched man desires to satisfy his sin and no one can give him this satisfaction. For he who is habitual in sinful passions receives no satisfaction from them. The pleasure does not endure, but is there one moment and gone the next, and the wretched man is again left empty. Sin is likened to the pods which the swine eat, because, like them, sin is sweet in taste yet rough and harsh in texture,
giving momentary pleasure but causing ceaseless torments. Therefore, there is no man to provide satisfaction for him who takes pleasure in these wicked passions. Who can both satisfy him and quiet him? Cannot God? But God is not present, for the man who eats these things has traveled a far distance from God. Can the demons? They cannot, for they strive to accomplish just the opposite, namely, that wickedness never end or be satisfied.
17-21. And when he came to himself, he said, How many hired servants
of my father’s have bread enough and to spare, and I perish with hunger!
I will arise and go to my father, and will say unto him, Father, I have
sinned against heaven, and before thee, and am no longer worthy to be
called thy son: make me as one of thy hired servants. And he arose, and
came to his father. But when he was yet a great way off, his father saw
him, and had compassion, and ran, and fell on his neck, and kissed him.
And the son said unto him, Father, I have sinned against heaven, and in
thy sight, and am no longer worthy to be called thy son. The man who
until now had been prodigal came to himself. This is because he was
“outside himself” and had taken leave of his true self so long as he
committed foul deeds. Rightly is it said that he wasted and spent his
essential property. This is why he was outside himself. For he who is not
governed by logos, but lives irrationally without logos, and teaches
others to do the same, is outside of himself and has abandoned his reason,
which is his very essence. But when a man regains his logos
(analogizetai) so as to see who he is and into what a state of
wretchedness he has fallen, then he becomes himself again, and using
his reason, he comes to repent and returns from his wanderings outside
reason. He says hired servants, signifying the catechumens, who have
not yet become sons because they have not yet been illumined by Holy
Baptism. Indeed the catechumens have an abundance of the rational
bread, the sustenance of the Word (Logos), because they hear each day
the readings of Scripture.
Listen, so that you may learn the difference between a hired servant and
a son. There are three ranks of those who are being saved. The first kind
are like slaves who do what is good because they fear the judgment. This
is what David means when he says, Nail down my flesh with the fear of
Thee, for of Thy judgments am I afraid (Ps. 118:120). The second kind,
who are like hired servants, are those who are eager to serve God
because of their desire for the reward of good things, as David again
says, I have inclined my heart to perform Thy statutes for ever for a
recompense (Ps. 118:112). But if they are of the third kind, that is, if
they are sons, they keep His commandments out of love for God. This
is what David means when he says, 0 how I have loved Thy law, 0 Lord!
The whole day long it is my meditation (Ps. 118:97); and again, with no
mention of fear, I lifted up my hands to Thy commandments which I
have loved (Ps. 118:48), and again, Wonderful are Thy testimonies, and
because they are wonderful, therefore hath my soul searched them out
(Ps. 118:129). One must understand the hired servants to refer not only
to the catechumens, but also to all those in the Church who obey God
out of some lesser motive than love. Therefore when a man is among the
ranks of those who are sons, and then is disowned because of his sin,
and sees others enjoying the divine gifts, and communing of the Divine
Mysteries and of the Divine Bread, such a man ought indeed to apply to
himself these piteous words, How many hired servants of my father’s
have bread enough and to spare, and I perish with hunger! I will arise,
arise, that is, from my fall into sin, and go to my Father, and will say
unto him, Father, I have sinned against heaven, and before Thee. When
I abandoned heavenly things, I sinned against heaven, preferring
shameful pleasure to heavenly things, and choosing the land of hunger
instead of my true fatherland, heaven. Just as we have a saying that the
man who prefers lead to gold sins against the gold, so too the man who
prefers earthly things to heaven, sins against heaven. Indeed he has gone
astray from the road that leads to heaven. Understand that when he
sinned, he behaved as if he were not acting in the sight of God, that is,
in the presence of God; but once he confesses his sin, then he realizes
that he has sinned in the sight of God.
And he arose, and came to his father, for we must not only desire the
things that are dear to God but must get up and do them as well. You see
the warm repentance—behold now the compassion of the father. He did
not wait for his son to come to him, but he went and met him on the way
and embraced him. God is called Father on account of His goodness and
kindness, even though by nature He is God Who encompasses all things
so that He could have restricted a man within His embrace, no matter
which way the man might try to turn. As the prophet says, The glory of
God shall compass thee (Is. 58:8). Before, when the son distanced
himself, it was fitting that God, as Father, release him from His embrace.
But when the son drew near through prayer and repentance, it was fitting
that God again enclose him within His embrace. Therefore the Father
falls on the neck of the one who before had rebelled and who now shows
that he has become obedient. And the Father kisses him, as a sign of
reconciliation, and by this kiss He first makes holy the defiled one’s
mouth, which is as it were the doorway to the whole man, and through
this doorway He sends sanctification into the innermost being.
22-24. But the father said to his servants, Bring forth the first robe, and
put it on him; and put a ring on his hand, and shoes on his feet: and bring
hither the grain-fed bullock, and kill it; and let us eat, and be merry: for
this my son was dead, and is alive again; he was lost, and is found. And
they began to be merry. The servants you may understand to mean the
angels, the ministering spirits who are sent to serve those who are
counted worthy of salvation. For the angels clothe the man who has
turned from wickedness with the first robe, that is, with the original
garment which we wore before we sinned, the garment of incorruption;
or, it means that garment which is honored above all others, the robe of
Baptism. For the baptismal robe is the first to be placed around me, and
from it I receive a covering of my former shame and indecency.
Therefore you may understand the servants to mean the angels who carry
out all those things that are done on our behalf, and by means of which
we are sanctified. You may also understand the servants to mean the
priests. For they clothe the repentant sinner with Baptism and the word
of teaching, placing around him the first robe, which is Christ Himself
(for all we that have been baptized into Christ have put on Christ, Gal.
3:18). And they put a ring on his hand, which ring is the seal of Christ
given at Chrismation so that we might execute good deeds in His name.
The hand is a symbol of action, and the ring is a symbol of a seal.
Therefore he who has been baptized, and, in general, everyone who has
turned from wickedness, ought to have on his hand, that is, on his entire
faculty of action, the seal and the mark of Christ, which is placed on him
to show that he has been made new in the image of his Creator. You may
also understand the ring to signify the earnest of the Spirit (II Cor. 1:21-
22). By that I mean that God will give us perfect and complete good
things when it is time for them; but for now He gives us gifts as earnest,
that is, as tokens of assurance of those good things to come. For example,
to some He gives the power to work miracles, to others the gift of
teaching, and to others still other gifts; having received these gifts, we
have more confident hope in the perfect and complete good things to
And shoes are put on his feet to protect him from scorpions, that is, from
the seemingly small and hidden sins described by David (Ps. 18:12),
which are in fact deadly. And these shoes also protect him from serpents,
that is, from those sins which can be seen by all. And, in another sense,
shoes are given to him who has been counted worthy of the first robe:
God makes such a man ready to preach the Gospel and to bring benefit
to others. This is Christianity—to benefit one’s neighbor. We are not
ignorant of what is meant by the grain-fed bullock (ton moschon ton
siteuton) which is slain and eaten. It is none other than the very Son of
God, Who as a Man took flesh which is irrational and animal by nature,
although He filled it with His own glory. Thus Christ is symbolized by
the bullock, the Youngling which has never been put under the yoke of
the law of sin; and He is grain-fed in the sense that Christ was set apart
and prepared for this mystery from before the foundation of the world.
And though it may seem somewhat difficult to take in, nevertheless it
shall be said: the Bread which we break in the Eucharist appears to our
eyes to be made of wheat (sitos) and thus may be called of wheat
(siteutos); but in reality it is Flesh, and thus may be called the Bullock.
For Christ Himself is both Bullock and Wheat. Therefore every one who
is baptized and becomes a son of God, or rather, is restored to the status
of son, and in general, every one who is cleansed from sin, communes
of this Bullock of Wheat. Then he becomes the cause of gladness to the
Father, and also to His servants, namely, the angels and the priests,
because he who was dead is alive again, and he who was lost is found.
For whoever is dead from the abundance of his wickedness is without
hope; but whoever is able, with his changeable human nature, to change
from wickedness to virtue, is said to be merely lost. To be lost is less
severe than to be dead.
25-32. Now his elder son was in the field: and as he came and drew nigh
to the house, he heard music and dancing. And he called one of the
servants, and asked what these things meant. And he said unto him, Thy
brother is come; and thy father hath killed the grain-fed bullock, because
he hath received him safe and sound. And he was angry, and would not
go in: therefore came his father out, and entreated him. And he
answering said to his father, Lo, these many years do I serve thee, neither
transgressed I at any time thy commandment: and yet thou never gayest
me a kid, that I might make merry with my friends: but as soon as this
thy son was come, who hath devoured thy living with harlots, thou hast
killed for him the grain-fed bullock. And he said unto him, Son, thou art
ever with me, and all that I have is thine. It was meet that we should
make merry, and be glad: for this thy brother was dead, and is alive
again; and was lost, and is found. Here is the celebrated question—how
is it that the son who lived a God-pleasing life in all other respects, and
who faithfully served his father, could display such envy? The question
will be answered if one considers the reason why this parable was told.
This parable and the ones preceding it were told because the Pharisees,
who considered themselves pure and righteous, were grumbling at the
Lord because He received harlots and publicans. The Pharisees
murmured indignantly, believing themselves to be more righteous than
the publicans, which is why the Lord presented this parable. Consider
that the figure of the son who is seen to grumble is understood to refer
to all those who are scandalized at the sudden good fortune and
deliverance of sinners. Such men grumble, not because of envy, but
because neither they nor we can understand the outpouring of God’s
compassion for man. Does not David bring forward the figure of a man
scandalized at the peace of sinners (Ps. 72:3)? And Jeremiah likewise,
when he says, Why is it that the way of ungodly men prosper? Thou hast
planted them, and they have taken root (Jer. 12:1-2). Such thoughts
reflect man’s weak and poor understanding, which easily ignites with
annoyance and questions the good fortune of the wicked, which seems
In this parable, therefore, the Lord is saying to the Pharisees words like
these: “Let us suppose that you are as righteous as that elder son and
well-pleasing to the Father; I entreat you who are righteous and pure not
to grumble, as this elder son did, against the gladness which we are
showing over the salvation of the sinner, who is also a son.” Do you see
that this parable is not about envy? Instead, by means of this parable, the
Lord is instructing the minds of the Pharisees, so that they will not be
vexed that the Lord receives sinners, even though they themselves are
righteous and have fulfilled every commandment of God. It is no wonder
that we too become vexed at those who appear undeserving. God’s
compassion is so great, and He gives to us so abundantly of His own
good things, that we may even grumble at His generosity. That criticism
follows generosity is a fact to which we refer in everyday speech. If we
do good to someone who fails to thank us, we often say to him,
“Everyone says I am a fool for having been so good to you.” We use this
expression, even if no one has actually criticized us, because extreme
generosity is so often followed by criticism that to suggest the latter is
to prove the former. But let us turn to the particulars of the parable, in