Luke 15:30 - Printer Friendly

ESV: But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’

NIV: But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!'

NASB: but when this son of yours came, who has devoured your wealth with prostitutes, you slaughtered the fattened calf for him.’

CSB: But when this son of yours came, who has devoured your assets with prostitutes, you slaughtered the fattened calf for him.'

NLT: Yet when this son of yours comes back after squandering your money on prostitutes, you celebrate by killing the fattened calf!’

KJV: But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

NKJV: But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him.’

Scripture doesn't give one single motive for the older son's anger (Luke 15:25–28). It may be because he toiled for his father's estate for years while his brother was shamefully spending his inheritance (Luke 15:11–13). Perhaps it's because the father has killed an expensive, reserved animal for his brother but never thought to give him a goat to enjoy with his friends (Luke 15:29). Or it may be because the father so readily accepted the younger brother back and so easily dismissed his dishonorable actions (Luke 15:11–29). Likely, it's all these complaints and more. In short, the older son feels that the father has rewarded the wrong son.

What the older brother fails to see is that the father considers him closer than he realizes. He is not slaving for his father's estate; he is building his own. The father didn't kill the fatted calf for his younger son; he killed it for himself—and the older brother—to celebrate their family's restoration. The older brother uses "this son of yours," denying all personal connection. The father wants him to see that the brother's return is a blessing for the whole family, which the older son will one day lead (Luke 15:31).

Jesus sees the same attitude in the Pharisees and scribes who criticize Him for eating with tax collectors and sinners (Luke 15:1–2). They don't see that the repentance of sinful Jews and their restoration to their heavenly Father is a win for all Jews. Their territorial display is not helpful. It's no wonder the Pharisees who become Christians have a difficult time accepting Gentiles into the church (Acts 15).

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.