Applying the Father's Character in the Parable to God's Character
The parables of Jesus often use earthly scenarios to illustrate heavenly truths, with the character of a father frequently representing God [7, 8]. The Greek word parabole signifies a comparison or illustration of one subject by another [1]. In the New Testament, this can range from proverbs to more extended similitudes [1, 7].
In the parable of the prodigal son (Luke 15:11-32), the father's character is central to understanding God's disposition towards sinners [8, 11]. This parable, along with others like the lost sheep and the lost coin, emphasizes God's love for the lost and the joy that accompanies their return [8, 11]. The father in the parable represents God the Father, while the younger son symbolizes tax collectors and sinners, and the older brother represents religious leaders [11]. The father's eager reception of his repentant son demonstrates God's readiness to receive those who turn to Him [8].
The concept of God as Father is deeply rooted in Scripture. The position of a father as the head of a family is presented as a likeness of God's authority over His creation [2]. The Old Testament often portrays God's compassion for His people using the analogy of a father's compassion for his children (Psalm 103:13) [5]. Similarly, Proverbs notes that "a wise sonne maketh a glad father" (Proverbs 10:1), reflecting the joy a father finds in his child's wisdom [3].
The New Testament further develops this understanding, with "Father" being a distinctive title for God [4, 6]. John Gill, in his commentary on Matthew 21:28, identifies the "certain man" in Jesus' parable of the two sons as God, despite God not being a man, because man is made in God's image [10]. Similarly, in the parable of the unforgiving servant, Jesus concludes by stating that "my heavenly Father" will act in a like manner towards those who are merciless and unforgiving, underscoring God's expectation of forgiveness among His followers [9].
Theological traditions affirm this representation. Aquinas, in his Summa Theologica, discusses how the name "Father" is applied to God, noting that a name is first applied to that which perfectly embodies its full meaning [13]. John Calvin, in his Institutes of the Christian Religion, speaks of God connecting humanity with the Father through Christ [12]. Even in discussions of divine will, the concept of God as Father is central, as seen in John of Damascus's An Exact Exposition of the Orthodox Faith, where "Father" implies shared essence [14]. The chastisement of a heavenly Father is also contrasted with that of earthly fathers, highlighting God's perfect wisdom and purpose in discipline [15].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Father — The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, (Genesis 3:16; 1 Corinthians 11:3) which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. The father's blessing was regarded as conferring special benefit, but his malediction special injury, on those on whom it fell, (Genesis 9:25,27; 27:27-40; 48:15,20”
- Proverbs “Proverbs 10:1 (Geneva1599) — THE PARABLE OF SALOMON. A wise sonne maketh a glad father: but a foolish sonne is an heauines to his mother.”
- James “James 3:9 (YLT) — with it we do bless the God and Father, and with it we do curse the men made according to the similitude of God;”
- Psalms “Psalms 103:13 (Geneva1599) — As a father hath compassion on his children, so hath the Lord compassion on them that feare him.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Son of God — The plural, "sons of God," is used (Gen. 6:2, 4) to denote the pious descendants of Seth. In Job 1:6; 38:7 this name is applied to the angels. Hosea uses the phrase (1:10) to designate the gracious relation in which men stand to God. In the New Testament this phrase frequently denotes the relation into which we are brought to God by adoption (Rom. 8:14, 19; 2 Cor. 6:18; Gal. 4:5, 6; Phil. 2:15; 1 John 3:1, 2). It occurs thirty-seven times in the New Testament as the distinctive title of our Saviour. He does not bear this title in consequence of his mirac”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Parable — (Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an eart”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 15:11: We have here the parable of the prodigal son, the scope of which is the same with those before, to show how pleasing to God the conversion of sinners is, of great sinners, and how ready he is to receive and entertain such, upon their repentance; but the circumstances of the parable do much more largely and fully set forth the riches of gospel grace than those did, and it has been, and will be while the world stands, of unspeakable use to poor sinners, both to direct and to encourage them in repenting and returning to God. Now, I. The parable represents God as a com”
- Matthew (Baptist/Reformed) “John Gill on Matthew 18:32: So likewise shall my heavenly Father,.... This is the accommodation and application of the parable, and opens the design and intent of it; showing that God, who is Christ's Father, that is in heaven, will act in like manner towards all such persons, who are cruel and hard hearted to their brethren, and are of merciless and unforgiving spirits; for so it is said, he will do also unto you, if ye from your hearts forgive not every one his brother their trespasses. The phrase, "their trespasses", is omitted by the Vulgate Latin, the Arabic, and the Ethiopic versions, ”
- Matthew (Baptist/Reformed) “John Gill on Matthew 21:28: But what think you?.... See Gill on Mat 18:12. a certain man had two sons. This is a parable; the design of which is to show the hypocrisy and deceit of the Scribes and Pharisees, in pretending to works of righteousness, and not doing them; and to reprove them for their disbelief and rejection of John's ministry; and to make it appear, that the worst of sinners in the Jewish nation were preferable to them; and that many of them were, and would be, happy, when they would be miserable. By the "certain man", in the parable, God is designed; who, though he is not a ma”
- Luke (Protestant academic) “Tyndale House on Luke 15:11: 15:11-32 Like the previous two parables (15:3-7, 8-10), the parable of the lost son demonstrates God’s love for the lost and the joy he experiences when they return. It also allegorizes Jesus’ ministry. The father represents God, the younger brother represents the tax collectors and sinners to whom Jesus ministered, and the older brother represents the religious leaders.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 50: measure of our feeble capacity, he now connects us with the Father. But when, as partakers of the heavenly glory, we shall see God as he is, then Christ, having accomplished the office of Mediator, shall cease to be the vicegerent of the Father, and will be content with the glory which he possessed before the world was. Nor is the name of Lord specially applicable to the person of Christ in any other respect than in so far as he holds a middle place between God and us. To this effect are the words of Paul, “To us there is but one G”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of the Person of the Father, Art. 3: Article: Whether this name "Father" is applied to God, firstly as a personal name? I answer that, A name is applied to that wherein is perfectly contained its whole signification, before it is applied to that which only partially contains it; for the latter bears the name by reason of a kind of similitude to that which answers perfectly to the signification of the name; since all imperfect things are taken from perfect things. Hence this name "lion" is applied first to the animal containing the whole natur”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 70: proof that He did actually appropriate to Himself the attributes of our nature, and that He did in truth possess two wills, natural, indeed, and corresponding with His natures but yet in no wise opposed to one another? “Father” implies that He is of the same essence, but “if it be possible” does not mean that He was in ignorance (for what is impossible to God?), but serves to teach us to prefer God’s will to our own. For that alone is impossible which is against God’s will and permission 2225 2225 Greg., Orat . 36. . “But”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 12:10: Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers. for a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek. after their own pleasure--Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerri”