07_Biblica_2_AM_B_Kilgallen_Layout 1 30/01/13 13:17 Pagina 596 07_B 596 JOHN KILGALLEN Looking to the first two parables, with an eye to the criticism against Jesus, we note two pertinent points. First, the shepherd, searches for his lost sheep till he finds it 15. Second, the shepherd in his joy at having found his sheep prepares a dinner at which he will rejoice with his friends and neigh- bors. The second parable presents a woman who, as the shepherd parable in its own way underlines, sweeps unceasingly till she finds her lost coin, and also invites friends to share a joyful dinner in celebration. These two parables offer two lessons of interest to us. They show that it is unremitting searching that finds what was lost, not disinterest in or distance from sheep or coin. Certainly, leaving them lost achieves not a thing. Moreover, finding what was lost leads surely to great joy and cel- ebration. The latter aspect, that of rejoicing over finding what was lost, confirms the value of searching, achieving happiness for going after what was lost till it is found. Indeed, one cannot imagine how else the sheep and the coin will be found except by continued searching. It is at the end of each of the parables that Jesus intervenes; both interventions make real what is only imaginary in the parables. Jesus, in his authoritative way, re- veals the great joy among the angels at the finding of a sinner 16. Indeed, Jesus underlines in these first two parables of shepherd and sheep the joy of heaven over the repentance of the sinner, even once saying that “there will be more joy in heaven over one sinner who repents than over ninety- nine righteous people who have no need of repentance” (v. 7). One can mull over which is the greater point of these parables, unremitting search or joy at finding what was lost, but in relation to the criticism of Pharisees and Scribes (v. 2), it is clear that heaven itself reveals the rightness of the search for sinners and their repentance by revealing its joy at the success of the searchers. Indeed, the parables suggest that there is no other way but searching that can bring about repentance. The third parable reinforces this point of the first two parables. True, there is no ‘searching’ after the lost son, and so the parallel with the first two parables is lacking on this crucial point. But there is no missing the repetition of Jesus’ teaching about the rejoicing due to repentance. Though some of Jesus’ audience may disagree with the lavishness of the father, no one would dispute the goodness of the father in his reception of his son 17; the father’s poreu,etai evpi. to. avpolwlo.j e[wj eu[rh| auvto,, v. 4. 15 evpi. e`ni. a`martwlw/| metanoou/nti, vv. 7 and 10. 16 Cf. J.A. METZGER, Consumption and Wealth in Luke’s Travel Narrative 17 (Leiden ‒ Boston, MA 2008) 84-108. The father’s lavishness can cause Jesus’ audience to leave him, saying that “I know of no father so generous to a way- ward son”. But the force behind the father’s actions is his realization, soon to be expressed, that “what was lost is found”, indeed “what was dead is alive”. Such an understanding of the situation might help listeners to adjust their judgment of the father favorably. © Gregorian Biblical Press 2012 - Tutti i diritti riservati