Luke 15 30

Luke 15:30 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.

Luke 15:30 nkjv

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

Luke 15:30 niv

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

Luke 15:30 esv

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

Luke 15:30 nlt

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

Luke 15 verses

Luke 15 30 Meaning

Luke 15:30 conveys the elder son's resentful accusation to his father regarding the extravagant welcome given to his prodigal younger brother. It highlights the elder son's perspective, emphasizing the younger son's destructive behavior (squandering the inheritance on harlots) and contrasting it with the father's undeserved generosity (killing the fatted calf). This verse encapsulates the elder son's self-righteousness, legalism, and inability to share in his father's joy over his brother's return and repentance.

Luke 15 30 Context

Luke chapter 15 presents a trio of parables—the Lost Sheep, the Lost Coin, and the Lost Son (often called the Prodigal Son)—all illustrating God's zealous search for and joyful celebration over the lost being found and repentant. These parables are Jesus' direct response to the grumbling of the Pharisees and scribes, who criticized Him for associating with "tax collectors and sinners" (Lk 15:1-2). They underscore the divine value placed on repentance and recovery over a self-righteous adherence to rules. Luke 15:30 falls within the climax of the third parable, revealing the deep-seated pride and judgmental spirit of the elder son, who serves as an archetype for the very Pharisees and scribes Jesus is addressing. His words highlight his inability to grasp the profound joy of reconciliation and restoration, preferring a strict, works-based system of reward and punishment. The historical and cultural context underscores the severe dishonor the younger son brought upon his family by squandering his inheritance, and the extraordinary grace shown by the father, which was an affront to common societal expectations of retribution.

Luke 15 30 Word analysis

• But as soon as: The conjunction alla (ἀλλὰ) here acts as a strong contrast. It signifies the elder son's swift reaction and his opposition to the immediate celebration the father has initiated. This indicates an abrupt interruption of joy by resentment.
• this son of yours: The phrase ho huios sou houtos (ὁ υἱός σου οὗτος) carries significant weight. Huios means son. Sou is "your." The demonstrative houtos ("this one," often implying contempt or disdain) reflects the elder son's intentional distancing from his brother, refusing to call him "my brother." It frames the situation as solely the father's problem and decision, rejecting familial connection and personal responsibility for his brother. This mirrors the Pharisees' spiritual "othering" of sinners.
• came: Elthen (ἦλθεν), "came" or "returned," indicating his physical arrival. The elder son's focus is on the fact of his brother's return, but not on the circumstances (repentance, destitution) or the implication (reconciliation).
• who has devoured: Ho kataphagōn (ὁ καταφαγὼν) is an aorist active participle of katesthiō (κατεσθίω), meaning "to eat up, consume, devour utterly." The intensive kata prefix emphasizes total, destructive consumption. It’s not just "spent" or "wasted" but implies a complete and ruinous destruction of property, hinting at gluttony and excessive indulgence. This is a dramatic accusation that aims to magnify the younger son's sin and make the father's response seem ludicrous.
• your property: Ton bion sou (τὸν βίον σου), literally "your life/substance." Bios refers to livelihood, means, or fortune. The elder son frames it as the father's lost wealth, further distancing himself from any shared inheritance, suggesting that his brother had no right to squander what ultimately belonged to the father, or perhaps implicitly, should have remained with him (the elder, dutiful son).
• with prostitutes: Meta pornōn (μετὰ πορνῶν). This specific accusation points to the deepest level of moral depravity and defilement according to Jewish law and social standards (cf. Prov 29:3). It signifies the epitome of reckless, unholy living and aims to brand the younger son as utterly unworthy of any favor, emphasizing the dishonor brought upon the family name. The elder brother doesn't merely state the younger brother wasted money, but gives the most egregious detail to justify his indignation.
• you killed the fatted calf for him: Esephaxas autō ton moschon ton siteuton (ἔσφαξας αὐτῷ τὸν μόσχον τὸν σιτευτόν). This highlights the apex of the father's perceived absurdity from the elder son's viewpoint. The "fatted calf" was reserved for the most important celebrations or distinguished guests (e.g., Gen 18:7, 1 Sam 28:24). It signifies the ultimate welcome, honor, and reconciliation, something the elder son views as completely unearned and undeserved for such a debauched son. He sees it as an offense to his own faithful service.
• Words-group by words-group analysis:
  • "But as soon as this son of yours came...": This phrase immediately establishes the elder brother's alienated and condemning posture. He doesn't acknowledge brotherhood or family bond, only a problematic "son of yours" who is a source of contention. The abruptness (as soon as) emphasizes his lack of pause for empathy or understanding.
  • "...who has devoured your property with prostitutes...": This serves as the elder son's summary indictment of his brother's character and actions. It highlights utter wastefulness coupled with moral dissolution, setting up a sharp contrast with his own dutiful behavior, and reinforcing his belief that such actions warrant punishment, not celebration. The choice of "prostitutes" reveals a desire to portray the younger son in the worst possible light, invoking moral disgust.
  • "...you killed the fatted calf for him.": This concluding phrase underscores the central offense from the elder son's perspective: the extreme disproportion between the younger son's past misconduct and the father's excessive generosity. It implies a sense of injustice and resentment that his own fidelity had never merited such lavish attention. This also implicitly questions the father's judgment and challenges his authority based on a skewed understanding of justice versus mercy.

Luke 15 30 Bonus section

The elder son's mindset is fundamentally rooted in a transactional view of God's relationship with humanity: obedience merits blessing, disobedience merits curse. This contrasts sharply with the Father's relational, grace-driven love. The elder son never explicitly states that his brother deserved punishment, but his entire demeanor and accusation scream it. His "grieved and would not go in" (Lk 15:28) suggests that his idea of family unity was conditional on worthiness based on behavior. This is a subtle yet profound critique of merit-based righteousness found in various religious frameworks that miss the radical inclusivity of divine grace. The detail about "prostitutes" is particularly poignant as it often reflects the worst-case scenario in ancient Israelite culture for moral decay and economic ruin (Prov 29:3). It heightens the sense of grievance for the elder brother, portraying the father's mercy as deeply offensive to established norms of justice.

Luke 15 30 Commentary

Luke 15:30 is not merely an angry outburst but a window into a common spiritual malady: self-righteousness. The elder son, representing the Pharisees and scribes (Lk 15:2), believes his virtue is measurable by his obedience and work (served you, and never disobeyed your command Lk 15:29). He perceives grace given to the "unworthy" as an insult to his own worth. His use of "this son of yours" (rather than "my brother") indicates a heart devoid of fraternal love, a separation often characteristic of legalistic attitudes that "other" sinners rather than welcoming them into God's family. His specific mention of "prostitutes" reveals a judgmental and likely exaggerated accusation, meant to strip his brother of all dignity and portray him as completely irredeemable in a socially unforgivable way, further contrasting it with the immense welcome. The killing of the fatted calf symbolizes complete restoration, full participation, and supreme joy, a feast that the elder son cannot partake in because his heart is focused on what he thinks others deserve, rather than God's boundless love and restorative grace. This verse challenges us to examine our own reactions to God's lavish mercy shown to those we might deem less deserving, and whether our service springs from love or a desire for merit.