Luke 15:28 - Printer Friendly

ESV: But he was angry and refused to go in. His father came out and entreated him,

NIV: "The older brother became angry and refused to go in. So his father went out and pleaded with him.

NASB: But he became angry and was not willing to go in; and his father came out and began pleading with him.

CSB: "Then he became angry and didn’t want to go in. So his father came out and pleaded with him.

NLT: The older brother was angry and wouldn’t go in. His father came out and begged him,

KJV: And he was angry, and would not go in: therefore came his father out, and intreated him.

NKJV: “But he was angry and would not go in. Therefore his father came out and pleaded with him.

The parable of the prodigal son is the last of three lessons centered around lost things. In the first, a foolish sheep wanders away and the shepherd leaves the flock to go find it. When he returns, he invites his friends and neighbors to celebrate (Luke 15:3–7). In the second, a mindless coin is lost. The woman who owns it sweeps her whole house; when she finds it, she, too, invites her friends and neighbors to celebrate (Luke 15:8–10).

In this example, a rebellious son has returned home to repent and finds himself whole-heartedly reconciled with his father. The father invites his servants to celebrate with him. This son, once lost in sin and as good as dead, is found (Luke 15:11–24). Unlike the previous two parables, however, this is not the end of the story. The obedient, well-behaved older brother sees no reason to celebrate. His brother's actions seem unforgivable and his father's response seems indefensible. In addition to the cultural shamefulness, it is an insult to all the older son has done for his father (Luke 15:25–27).

Jesus is telling these parables to a group of Pharisees and scribes. They saw Him eating with sinners and tax collectors, and they disapprove: they feel a teacher claiming to speak for God should not associate with sinners (Luke 15:1–2). The parables suggest that the Pharisees would welcome the return of those who foolishly or unknowingly broke the Jewish law, but not those who did so willfully and rebelliously, even if they repented. The angels in heaven may celebrate with God, but not these religious leaders.

The religious leaders, like the older son, forget their place. It is the father's choice to accept his lost son back. It is his honor and dignity at risk. Even so, the father wishes to reconcile the two brothers. Jesus does this for us, too. Although this is not the message of the parable, Jesus' sacrifice reconciles us with God, but it also reconciles us with each other—in particular, Jews and Gentiles (Ephesians 2:11–21), "that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility" (Ephesians 2:15–16).

The father goes out to the son and implores him to come in. The father is not unaware of his older son nor dismissive of him. As he pursued the younger son returning toward home (Luke 15:20), he pursues his older son.

Luke 15:11–32 records the famous parable of the prodigal son. To be "prodigal" is to be wastefully extravagant. Jesus is speaking to Pharisees who condemn His association with sinners. His point is that God seeks sinners so they can be saved (Luke 15:1–10). In this parable, Jesus presses others to join God's celebration over the return of repentant sinners. This is one of the most detailed and developed parables in the Bible, almost on the level of allegory, and is unique to Luke. Next, Jesus teaches how the lives of Christ-followers should differ from those in the world (Luke 16:1—17:10).

Luke 15 contains three parables with the theme of something "lost." The lost sheep, coin, and son represent sinners who leave God foolishly, unknowingly, or rebelliously. God seeks the foolish and the ignorant and waits patiently for the rebel to return to Him in humble repentance. Next is a collection of teachings on the differences between worldly and kingdom living (Luke 16:1—17:10). After two more groups of a miracle, teachings on the kingdom, and teachings on salvation (Luke 17:11—19:27), Jesus will enter Jerusalem and prepare for the crucifixion.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.