Luke 15:25 - Printer Friendly

ESV: “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing.

NIV: Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing.

NASB: Now his older son was in the field, and when he came and approached the house, he heard music and dancing.

CSB: "Now his older son was in the field; as he came near the house, he heard music and dancing.

NLT: Meanwhile, the older son was in the fields working. When he returned home, he heard music and dancing in the house,

KJV: Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.

NKJV: “Now his older son was in the field. And as he came and drew near to the house, he heard music and dancing.

The faithful, obedient older son is in the field, working hard for his father's farm. Some time ago, his younger brother had taken his inheritance and left (Luke 15:11–13). The older son would never shame his father in such a way. As the older brother draws near, he hears a celebration he wasn't invited to; the Greek root words suggest a band with dancing and singing. He had been working in the field. Why is there a party? Shouldn't he have been informed? He asks a servant what is going on. The servant explains that his shameful brother has returned, and their father has spared no expense in welcoming him home (Luke 15:14–24).

This older son may not know that his brother returned humbly, acknowledging his sin, and hoping only to be treated as a servant. He rightfully understands that this party is all his father's doing. Why is his father acting this way? Doesn't he know that by welcoming back the son who rebelled, he is slapping the faithful son on the face?

Jesus is telling this story to a group of Pharisees and specialists of the Mosaic law. They are incredulous that Jesus chooses to fellowship with tax collectors who take money from Jews for the Romans. They are offended that He eats meals with sinners who have walked away from the law God gave His people (Luke 15:1–2). They probably think that by eating with them, an important cultural practice, Jesus is endorsing or at least putting up with their treasonous lifestyle. Like the father, Jesus claims to be an honorable man. Why would He betray the Pharisees' law-abiding way of life for these lawless God-haters?

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).

To answer criticisms that He associates with sinners, Jesus tells three parables. A shepherd leaves ninety-nine sheep to rescue a single lost member. A woman searches diligently to locate a lost coin. A father eagerly forgives his wayward son when the young man returns in humility and repentance. All these lead to celebration. In the same way, Jesus teaches that God cares about restoring those who have fallen, and we should mirror His joy whenever that happens.

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.