Luke 15:25

Luk 15:25-28. Now his older son was in the field — The older son seems to represent the Pharisees and scribes mentioned Luk 15:2. And now while every one in the family heartily joined in expressing their joy on account of the safe return of the second son, the older brother, happening to come from the field, heard the noise of singing and dancing within; wherefore, calling out one of the servants, he asked what these things meant. The servant replied, that his brother was unexpectedly come, and that his father, being very glad to see him, had killed the fatted calf, and was making a feast, because he had received him safe and sound. The servant probably mentions the killing of the fatted calf rather than the robe or ring, as having a nearer connection with the music and dancing. When the older brother heard this, he fell into a violent passion, and would not go in; the servant therefore came and told his father of it. The father rising up, went out and with incomparable goodness, entreated his son to come and partake in the general joy in the family on account of his brother’s return. This act of condescension gives a great heightening to the character of the father, and adds an inexpressible beauty and elegance to the parable; and when we consider it as referring to the love and condescension of our Almighty Father, it must certainly be very consolatory to our souls.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Luk 15:25. Ἐν ἀγρῷ, in the field) as one serving [in the slave-like spirit] his Father: see Luk 15:29.—χορῶν, bands [of dancers]) joyously dancing [or exulting].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_15:25-32. The legally righteous one. Instead of sharing the divine joy over the converted sinner, he is envious, regards himselfin respect of his legality, according to which he has been on his guard against momentary transgressionas neglected, and judges unlovingly about his brother, and discontentedly about God. A striking commentary on Luk_15:7; and how fitted to put to the blush the murmuring Pharisees and scribes, Luk_15:2!

συμφων. κ. χορῶν] not: the singing and the dancing (Luther), but, without the article: concert and choral dance, מָחוֹל, מְחוֹלָה. Music and dancing (commonly given by hired people) belonged to the entertainments of solemn festivals. See Mat_14:6; Rosenmüller, Morgenl. in loc.; Wetstein.

Luk_15:26. τί εἴη ταῦτα] what this would be likely to signify. Comp. Act_10:17. See Matthiae, § 488. 7; Krüger, ad Xen. Anab. i. 10. 14.

Luk_15:27. The slave mentions only the fatted calf, because this happened to be most closely associated with the festival of music and dancing.

ὑγιαίνοντα] not: morally safe and sound (ἀποβαλόντα τὴν νόσον διὰ τῆς μετανοίας, Euthymius Zigabenus, Kypke, Kuinoel, and many more), but, as is only fitting in the mouth of the slave (comp. on Luk_15:24), bodily safe and sound.

Luk_15:28. οὖν] in consequence of this refusal of the son. Yet, as with Lachmann and Tischendorf, the more strongly attested δέ is to be read.

παρεκάλει] he exhorted him to come in,he spoke him fair; see on 1Co_4:13.

Luk_15:29. καὶ ἐμοί] The ἐμοί placed first has the emphasis of wounded selfish feeling. Contrast Luk_15:30.

ἔριφον] a young kid, of far less value than the fatted calf! Still more significant is the reading ἐρίφιον in B, Sahid. (a young kidling), which Ewald approves, and the delicacy of which the transcribers might easily have passed over. Comp. Mat_25:33; Tob_2:11.

Luk_15:30. ὁ υἱός σου οὗτος] this son of thine, in the highest degree contemptuous. He was not going to call him his brother. On the other hand, the father, Luk_15:32 : ὁ ἀδελφός σου οὗτος. How bitter, moreover, is: who has devoured for thee thy living, and μετὰ πορνῶν, as contrasted with μετὰ τῶν φιλῶν μου!

Luk_15:31. τέκνον] full of love.

σὺ πάντοτε κ.τ.λ.] represents to the heart of the jealous brother the two great prerogatives that he had above his brother (hence the emphatic σύ). Thy constant association with me (while, on the other hand, thy brother was separated far and long from me), and the circumstance that my whole possessions belong to thee (as to the future heir of all, Luk_15:12), ought to raise thee far above such envious dispositions and judgments!

Luk_15:32. εὐφρανθῆναι] stands first with the emphasis of contrast, in opposition to such ill-humour.

ἔδει] not to be supplemented by σέ, but generally it was fitting or necessary,a justification of the prearranged joy of the house, which, under the circumstances, was a moral necessity.

ἔζησεν] (see the critical remarks) was dead, and has become alive, Mat_9:18; Joh_5:25; Rom_14:9.

REMARK.(1) The exclusive title to the κληρονομία, which, according to Luk_15:31, is adjudged to those who are legally upright, has its justification in principle; οἱ ποιηταὶ νόμου δικαιωθήσονται, Rom_2:13.(2) For the adoption of sinners into this prerogative, which belongs in principle to the legally righteous, the parable indicates the method of self-knowledge, of repentance, and of confidence in the grace of God (faith). But the interposition of this grace through the death of reconciliation, and consequently the more specific definition of that confidence, Jesus leaves unnoticed, leaving these particulars to the further development of faith and doctrine after the atoning death had taken place; just as, moreover, He in general, according to the synoptic Gospels, limits Himself only to single hints of the doctrine of reconciliation as seed-corn for the future (Mat_20:28; Mat_26:28; otherwise in John).(3) As the reality does not correspond to the idea of legal righteousness, He points to the example of the son who has continued in outward conformity to the law, but therewith is proud of his virtue, unbrotherly and unfilial, and consequently holds up to the Pharisees a mirror for self-contemplation, the picture in which must tell them how very much they also needed repentance (in order to see the title in principle to legal righteousness realized in themselves), instead of censuring the fellowship of Jesus with publicans and sinners (Luk_15:7; Luk_15:1-2).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 15:25-32 . The elder son , who plays the ignoble part of wet blanket on this glad day, and represents the Pharisees in their chilling attitude towards the mission in behalf of the publicans and sinners.

Luk 15:25 . ἐν ἀγρῷ , on the farm; of course there every day, doing his duty, a most correct, exemplary man, only in his wisdom and virtue so cold and merciless towards men of another sort. Being at his work he is ignorant of what has happened: the arrival and what followed. ἐρχόμενος , coming home after the day’s work is over, when the merriment is in full swing, with song and dance filling the air.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vers. 25-32. The elder Son.

This part embraces: 1 st. The interview of the elder son with the servant (Luk 15:25-28 a); 2 d. His interview with his father (Luk 15:28 b-32). Jesus here shows the Pharisees their murmurings put in action, and constrains them to feel their gravity.

Vers. 25-28 a.While the house is filled with mirth, the elder son is at work. Here is the image of the Pharisee busied with his rites, while repentant sinners are rejoicing in the serene sunshine of grace. Every free and joyous impulse is abhorrent to the formal spirit of pharisaism. This repugnance is described in Luk 15:26. Rather than go straight into the house, the elder son begins by gathering information from a servant; he does not feel himself at home in the house (Joh 8:35). The servant in his answer substitutes for the expressions of the father: he was dead..., lost..., these simple words: he is come safe and sound. This is the fact, without the father’s moral appreciation, which it is not fitting in him to appropriate. Everything in the slightest details of the picture breathes the most exquisite delicacy. The refusal to enter corresponds to the discontent of the Pharisees, who do not understand being saved in common with the vicious.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Such as truly fear God, desire to have all men to be their fellows.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

in the field--engaged in his father's business: compare Luk 15:29, "These many years do I serve thee."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. His elder son] Meaning probably persons of a regular moral life, who needed no repentance in comparison of the prodigal already described.

In the field] Attending the concerns of the farm.

He heard music] συμφωνιας, a number of sounds mingled together, as in a concert.

Dancing.] χορων. But Le Clerc denies that the word means dancing at all, as it properly means a choir of singers. The symphony mentioned before may mean the musical instruments which accompanied. the choirs of singers.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(25) He heard musick and dancing.—This brings in a new feature. The father, like the chief actors in the other parables, had called together his “friends and neighbours,” and they were rejoicing after the manner of the East. There was “musick,” literally, a symphony, or concert, implying voices as well as instruments. The word occurs nowhere else in the New Testament, but it is found in the LXX. version of Dan_3:5; Dan_3:10, Where indeed the Hebrew, or rather the Aramaic, word is but the Greek transliterated. The word for “dancing,” also, is found here only in the New Testament, and is the same as that used, in classical Greek, for the chorus of the Greek drama, and from which we get our English “choir.” It probably implied, i.e., song as well as dancing. Spiritually, these outward signs of gladness answer to the overflowing demonstrative joy which thrills through the hearts of those whose sympathies with God’s work in the souls of men are keen and strong, and to which those who live only in the colder religionism of outward service are so insensible that they cannot understand it. They ask now, as the elder son asked, as the Pharisees were in their hearts asking, what it means? Why this departure from the even tenor of men’s wonted life?

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. Now his elder son was in the field] Many have felt a wish that the parable had ended with the moving and exquisite scene called up by the last words; or have regarded the remaining verses as practically a separate parable. Such a judgment—not to speak of its presumption—shews a narrow spirit. We must not forget that the Jews, however guilty, were God’s children no less than the Gentiles, and Pharisees no less than publicans from the moment that Pharisees had learnt that they too had need of repentance. The elder son is still a son, nor are his faults intrinsically more heinous,—though more perilous because more likely to lead to self-deception—than those of the younger. Self-righteousness is sin as well as unrighteousness, and may be even a worse sin, Mat_21:31-32; but God has provided for both sins a full Sacrifice and a free forgiveness.

musick and dancing] Literally, “a symphony and chorus.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now his elder son was in the field,.... By "the elder son" is meant, not angels, as has been observed on Luk 15:11 nor truly converted persons, of some standing in the church; for though these may be said to be elder than young converts, and are more solid and settled, yet they are not ignorant of spiritual mirth; nor of the Gospel sound; nor are they angry at the conversion of sinners; nor will they ever speak in such commendation of themselves; or say that they never had a kid, much less a fatted calf, as this elder brother does: nor the Jews in general, in distinction from the Gentiles, as has been remarked in the above place: the Scribes and Pharisees in particular are meant, in opposition to the publicans and sinners: now these are said to be "in the field"; in the world, which is comparable to an uncultivated field; being overrun with the briers and thorns of sin, and sinful men; where beasts of prey inhabit, and who are fitly signified by lions, whose teeth are spears and arrows, and their tongue a sharp sword; and out of which the garden of the church is taken and separated, and fenced by distinguishing grace: now this elder brother, the Scribe and Pharisee, notwithstanding all his sobriety and morality, was in a state of nature and unregeneracy, in the same condition he came into the world; and was under the influence of the god of the world; and was taken up with the things of the world, the honours, riches, and profits of it; and though he was in the Jewish church state, yet was in the field of the world; the ceremonies of that state, were the rudiments of the world; and the sanctuary in it, was a worldly sanctuary; and the chief men in it, were the princes of the world: and this elder son was in the field at work, working for life: to work is right, when men work from a principle of grace, in the name, faith, and strength of Christ, to the glory of God and religion, and their own and others good; and ascribe all they do to the grace of God, and acknowledge their own unworthiness; but to work, in order to obtain righteousness, life, and salvation, proceeds from wretched ignorance, and is an instance of the pride and vanity of human nature; and is not only a vain and fruitless attempt, but a piece of wickedness, it being a denial of Christ, as God's salvation: now while the younger son, the publicans and sinners, were received and entertained in the house and kingdom of God their Father, the elder son, the Scribe and Pharisee, were without in the field, labouring to obtain life by doing;

and as he came and drew nigh to the house. The Ethiopic version reads, "to the border of the city": he "came" out of the field, the world; not that he was come out from the world, and had left the company of the men of it, or parted with the sins and lusts of it; but he came from his labour, having done his day's work, and the task of duty he had set himself; and was now going for his hire, for what he imagined he had merited: and

drew nigh to the house; for he did not go in, Luk 15:28 he only made some advances to it, and took some steps towards entrance into it; namely, into a visible church; he came to hear the word, as the Scribes and Pharisees did; and to attend on ordinances, particularly at the administration of the ordinance of baptism, and seemed desirous of submitting to it in John's time; but never came to Christ in a spiritual way; nor entered into the kingdom of heaven, the Gospel dispensation; and did all that could be, to hinder others, especially publicans and sinners;

he heard music and dancing. The Syriac; Persic, and Ethiopic versions, leave out "dancing": the former only reads, "the voice of the singing of many", and the next, "the voice of singing"; and the last, "pipes and songs"; by "music" is meant not the instrumental music used in the Old Testament church; nor vocal singing in the new; but the preaching of the Gospel by the ministers of it, the servants, in Luk 15:22 setting forth the love of God, the righteousness of Christ, peace, pardon, and salvation by him; in which, as in music, there is a distinction of sounds, the voice of Christ in the Gospel, and the several doctrines of it, are distinctly pronounced, discerned, and understood: and there is also, as in music, an harmony and agreement; the Gospel does not give an uncertain sound, nor contradict itself; it is not yea and nay: and, like music, it is delightful and charming; it is a sound of love in all the three persons, Father, Son, and Spirit; of free grace, and rich mercy; of liberty, reconciliation, forgiveness, righteousness, and eternal life: and as music, has a powerful and attractive virtue in it; so the Gospel is mighty and efficacious in the hand of the Spirit of God to quicken even dead sinners, to draw them to Christ, to allure, charm, and comfort them: "dancing" may design those expressions of joy, which are delivered by young converts at hearing the Gospel, as by the three thousand, in Act 2:41 by the inhabitants of Samaria, Act 8:6 and by the jailor and his household, Act 16:34 and by many others: now all this the elder brother, the Scribes and Pharisees, "heard"; not so as to know the true meaning of it, as appears from the following verse; nor as to approve of it; or so as to feel the power, and enjoy the sweetness of it; nor as to practise what was heard; only externally hearing, they heard, but understood not, their eyes were blinded, and their hearts were hardened.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 25. His elder son] The self-justiciary, that is good in his own eyes, and needs no repentance.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In the field - At work. This eldest son is designed to represent the Pharisees who had found fault with the Saviour. Their conduct is likened to that of this envious and unnatural brother.

Music and dancing - Dancing was not uncommon among the Hebrews, and was used on various occasions. Thus Miriam celebrated the deliverance of the children of Israel from Egypt in dances as well as songs, Exo 15:20. David danced before the ark, 2Sa 6:14. It was common at Jewish feasts Jdg 21:19-21 and in public triumphs Jdg 11:34, and at all seasons of mirth and rejoicings, Psa 30:11; Jer 31:4, Jer 31:13. It was also used in religious services by the idolaters Exo 32:19, and also by the Jews, at times, in their religious services, Psa 149:3; Psa 150:4. In this case it was an expression of rejoicing. Our Lord expresses no opinion about its “propriety.” He simply states “the fact,” nor was there occasion for comment on it. His “mentioning it” cannot be pleaded for its lawfulness or propriety, any more than his mentioning the vice of the younger son, or the wickedness of the Pharisees, can be pleaded to justify their conduct. It is an expressive image, used in accordance with the known customs of the country, to express joy. It is farther to be remarked, that if the example of persons in Scripture be pleaded for dancing, it can be “only for just such dances as they practiced” - for sacred or triumphal occasions.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

His elder son, &c. We have already remarked, that this son represents the Jews. He boasts of having always served his father faithfully, and of never disobeying him. This is the language of that presumptuous people, who believe themselves alone holy; and despising the Gentiles with sovereign contempt, could not bear to see the gates of salvation laid open also to them. The 28th, 29th, and 30th verses express admirably the genius of the Jewish people; particularly his refusing to enter his father’s house, shews their obstinacy. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This last part of the parable is not so exactly applicable to that which it is brought to represent as the former parts are, but it serveth excellently to show us that envy which is found in our hearts by nature to the spiritual good and advantage of others. Two things are observable in it:

1. Man’s peevishness and envy.

2. God’s meekness towards us under our frowardness.

By the elder son some think the Jews are represented, whose peevishness to the Gentiles, and the offer of the grace of the gospel to them, is made appear to us from many places of holy writ. Others think that by the elder son are represented hypocrites, who swelling in all opinion of themselves, and their own righteousness, have no patience to hear that any others should be preferred in the favour of God before them. Why may we not say that all are understood by it, even the best of God’s people, who, if they narrowly search their own hearts, will find something of pride and envy remaining in the best of them? And as the former prompts them to judge themselves as much deserving the favour of God, even in special particular dispensations, as any others; so the latter inclineth them to repine at such dispensations of Divine grace as others receive, and they want: two corruptions which we are as much concerned to keep watch upon, or against, as any other; speaking both a peevishness to the honour and glory of God, a dissatisfaction in his dispensations, and an offer at the control of his wisdom and justice, and also a great degree of uncharitableness, our eye being evil because the Lord is good. Besides that it seemeth to put in a claim of merit; and the soul that indulges itself in such thoughts seems to say that it hath deserved more than it doth receive; for without such a supposition, it is the most unreasonable thing imaginable, that any person should be displeased that another should have a greater share in the favour of God than he, while he himself receives more than he can lay a claim unto, and God may do with his own what he pleaseth. The meekness of God in dealing with us under our frowardness is as much remarkable.

Son, ( saith this father in the parable), thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad; for this thy brother was dead, and is alive again; was lost, and is found. This must be understood of God ανθρωποπαθως as spoken after the manner of men, who show greater passions upon the receiving of a good that is new to them, and possibly surprising, than they ordinarily show upon the view of a good of which they have had longer fruition; so it confirms what was before said in Luk 15:7,10. We must take heed of thinking that any thing can make a change or alteration in God, but must look upon it only as an expression of God’s high satisfaction and well pleasedness in a sinner’s conversion, and turning unto him; so as if it were possible any good should more than other affect the Divine Being, it would be this. So as this whole parable is of excellent use, not only to instruct sinners in their miserable state, till they be reconciled to God, but to deliver them from all temptations to fear that, heartily returning, they shall not be accepted.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

25. Was in the field—Rather, at labour; but he strangely does not appear; or, at any rate, no one seems to have thought it necessary to notify him of the common joy.

Music and dancing—According to the custom of the ancients, this may be supposed to be a hired concert of musicians and dancers.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Now his elder son was in the field. The broad universal interest of the parable here ceases. Whereas the story of the sin and the punishment, the repentance and the restoration, of the prodigal belongs to the Church of the wide world, and has its special message of warning and comfort for thousands and thousands of world. workers in every age, this division of the story, which tells of the sour discontent of the prodigal"s elder brother, was spoken especially to the Pharisees and rulers of the Jews, who were bitterly incensed with Jesus being the Friend of publicans and sinners. They could not bear the thought of sharing the joys of the world to come with men whom they had despised as hopeless sinners here. This second chapter of the great parable has its practical lessons for every day common life; but its chief interest lay in the striking picture which it drew of that powerful class to whom the teaching of Jesus, in its broad and massive character, was utterly repulsive. Now, while the events just related were taking place, and the lost younger son was being received again into his father"s heart and home, the elder, a hard and selfish man, stern, and yet careful of his duties as far as his narrow mind grasped them, was in the field at his work. The rejoicing in the house over the prodigal"s return evidently took him by surprise. If he ever thought of that poor wandering brother of his at all, he pictured him to himself as a hopelessly lost and ruined soul. The Pharisees and rulers could not fail at once to catch the drift of the Master"s parable. They too, when the Lord came and gathered in that great harvest of sinners, those firstfruits of his mighty work they too were "in the field" at work with their tithings and observances, making hedge after hedge round the old sacred Hebrew Law, uselessly fretting their lives away in a dull round of meaningless ritual observances. They the Pharisee party when they became aware of the great crowds of men, whom they looked on as lost sinners, listening to the new famous Teacher, who was showing them how men who had lived their lives too could win eternal life they, the Pharisees, flamed out with bitter wrath against the bold and daring Preacher of glad tidings to such a worthless crew. In the vivid parable-story these indignant Pharisees and rulers saw themselves clearly imaged.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The elder son seems to represent the Pharisees and scribes, mentioned chap. xv, 2.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The older son:

v. 25. Now his elder son was in the field; and as lie came and drew nigh to the house, he heard music and dancing.

v. 26. And he called one of the servants, and asked what these things meant.

v. 27. And he said unto him, Thy brother is come, and thy father hath killed the fatted calf because he hath received him safe and sound.

v. 28. And he was angry, and would not go in; therefore came his father out and intreated him.

v. 29. And he, answering, said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment; and yet thou never gavest me a kid that I might make merry with my friends;

v. 30. but as soon as this thy son was come, which hath, devoured thy living with harlots, thou hast killed for him the fatted calf.

v. 31. And he said unto him, Son, thou art ever with me, and all that I have is thine.

v. 32. It was meet that we should make merry and be glad; for this thy brother was dead and is alive again; and was lost and is found.

A picture of the prim and proper, sanctimonious and self-righteous person. The older son, whom no temptation had apparently ever assailed, was busy in the field during all this time, and may not have returned till toward evening. But when he did return, the unusual bustle and commotion on the place, which had recently been as quiet as a cemetery, caused him to wonder. The sound of the musical instruments which accompanied the choirs of singers could be heard for some distance. He was filled with astonishment and displeasure that a festival should have been arranged without his knowledge, and, calling one of the servants to him, he inquired what all that meant. The servant answered, as well as he could, probably according to the part that he had been obliged to take in the feast. The fatted calf had been slaughtered because the brother was home again and well. This news filled the older brother, not only with disgust, but with anger. A sense of wrong and general unfair treatment took hold upon him. So far as he was concerned, he had washed his hands of the good-for-nothing youngster; and the latter might have been lost and could have perished for all he cared. While the father, against whom the sin had been committed, was full of joy over the repentant son, the older son, in his peevish mood, does not even want to be seen in the company of the wastrel. Thereupon the father went out to him and pleaded with him, thus showing as much love and patience with this boy as with the other. The anger and the entire behavior of the older son was altogether unreasonable. It was spiteful talk to accuse his father of never having given him so much as a kid to provide a feast for himself and his friends. And his self-praise of his willing service and of his keeping the commands of the father was a veiled attack on his brother. The gentle rebuke of the father was very properly administered. What the father had acquired since the division of the goods was his to dispose of as he pleased. But he had been generous to the older boy beyond his duty, for lie had shared all with him, had given him the full and unrestricted use of his property. Therefore he admonishes him finally to be joyful with the rest, since the dead one had returned to life, since the lost one had been found. The older son is a type of the self-righteous Pharisees of all times, that are always boasting of their good works and merits and begrudge the poor sinners the unmerited grace of God. That they themselves and all that they can perform owe this to the goodness of God, that fact seems never to strike their minds. That the fact of their never having been tempted to such an extent as many a fallen person is in itself an unmerited grace, that has never occurred to them. But God is merciful above all comprehension of man. According to His gracious will, He wants all men to be saved. He is not only happy over the repentance of publicans and sinners, but He tries to soften the hearts of proud Pharisees as well.

The entire parable has reference to the lost and prodigal sons and daughters of all times, showing to all sinners the way of redemption. But also the believers, the true children of God, that are enjoying the fullness of God’s grace, should learn the lesson of this parable, to understand ever more fully what sin and grace includes. The ’entire life of every Christian is a continual repentance. True Christians, by daily contrition and repentance, turn away from the world and its allurements, turn to God the Father, pray daily in true faith for forgiveness of all trespasses, and are glad of the experience of God’s love toward sinners. Such Christians will rejoice from their hearts whenever a prodigal son or daughter returns and asks for admission; they will give them a reception which is in accordance with the merciful will of God, never forgetting that every one that is saved receives this mercy in the same way as the thief on the cross, by grace alone.

Summary.Jesus teaches the Pharisees the meaning of God’s love for the lost by telling the parables of the lost sheep, the lost piece of silver, and the prodigal son.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

By the murmuring of the elder son at the prodigal’s returning to, and reception with, his father, some think the Jews in general are to be understood, whose peevishness to the Gentiles, and the repining at the offer of salvation made unto them by the gospel, is very evident from many places of scripture: others understand it of the scribes and Pharisees in particular, who presuming on their own righteousness, as if they had never transgressed God’s commandments at any time, murmured at our Saviour for conversing with sinners, though it were in order to the bringing of them to repentance; which instead of being frowardly discontented at, they ought to have rejoiced at.

Learn hence, there is such an envious spirit in men, yea, even in the best of men, as inclined them to repine at such dispensations of divine grace and favor, as others receive, and they want.

Learn, 2. That to indulge such a spirit and temper in ourselves, argues great sin, and great folly: great sin in being dissatisfied with God’s dispensations, and affronting his wisdom and justice; and great folly, in making another’s good our grief; as if we had less, because another has more: The eldest son was angry, and would not go in: it follows, therefore came his father out and intreated him. This shows the meekness of God in dealing with us under, our frowardness; and the high satisfaction he takes in a sinner’s conversion and returning to his duty.

Lastly, this points out unto us our duty to imitate God, and be followers of him as dear children. Does he rejoice at a sinner’s return to this duty? So should we. It is the devil’s temper to regret and envy the good and happiness of others: he gnashes his teeth, when the prey he thought himself sure of, is snatched out of his jaws. But to God, and all his holy angels, nothing is so agreeable as their repentance and conversion of a sinner from the error of his ways, and the saving of a soul from death; this is looked upon as a resurrection from the dead, and a ground of the greatest joy and rejoicing: It was meet that we should make merry and be glad, for this thy brother was dead, and is alive again; he was lost, and is found.

Whence note, that regeneration is the term from which all true pleasure commences. We never live a merry day until we begin to live unto God; when the prodigal son returned to his father, then, and not until then, they began to be merry.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Now

This word is used here to mark a break in the main story line. Here Jesus starts to tell a new part of the story about the older son.

out in the field

It is implied that he was out in the field because he was working there. (See: Assumed Knowledge and Implicit Information)

one of the servants

The word that is translated here as "servant" is normally translated as "boy." It may indicate that the servant was very young.

what these things might be

"what was happening"

the fattened calf

A calf is a young cow. People would give one of their calves special food so that it would grow well, and then when they wanted to have a special feast, they would eat that calf. See how you translated this phrase in Luke 15:23. AT: "the best calf" or "the young animal we have been making fat" (See: Assumed Knowledge and Implicit Information)

translationWords

servant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

25. ἦν δὲ ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος κ.τ.λ. Many have felt a wish that the parable had ended with the moving and exquisite scene called up by the last words; or have regarded the remaining verses as practically a separate parable, Such a judgment—not to speak of its presumption—shews a narrow spirit. We must not forget that the Jews, however guilty, were God’s children no less than the Gentiles, and Pharisees no less than publicans from the moment that Pharisees had learnt that they too had need of repentance. The elder son is still a son, nor are his faults intrinsically more heinous,—though more perilous because more likely to lead to self-deception—than those of the younger. Self-righteousness is sin as well as unrighteousness, and may be even a worse sin, Mat 21:31-32; but God has provided for both sins a full Sacrifice and a free forgiveness. We could ill spare this warning against the elder-brotherliness of spirit to which modern religionists are no less liable than the Jews and the Pharisees.

συμφωνίας καὶ χορῶν. Literally, “a symphony and choruses.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25-28.] As far as regards the penitent, the parable is finished:—but those who murmured at his reception, who were the proud and faultless elder son,—always in the house and serving, but not, as will appear, either over-affectionate or over-respectful,—they too must act their part, in order to complete the instruction. As regards the penitent, this part of the parable sets forth the reception he meets with from his fellow-men, in contrast to that from his father: see Mat 18:27, Mat 18:30.

25.] ἐν ἀγρῷ—probably working, in the course of his δουλεύειν, as he expresses it, ver. 29.

ἐρχόμ., at meal-time.

συμφ. κ. χορ.] This is one of those by-glances into the lesser occupations and recreations of human life, by which the Lord so often stamps his tacit approval on the joys and unbendings of men. Would these festal employments have been here mentioned by Him on so solemn and blessed an occasion, if they really were among those works of the devil which He came into the world to destroy?

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

25-32. In the episode of the elder son the murmuring of the Pharisees is rebuked, and that in the gentlest manner. They are reminded that they are sons, and that to them of right belongs the first place. God and His gifts have always been accessible to them (ver. 31), and if they reject them, it is their own fault. But self-righteousness and exclusiveness are sinful, and may be as fatal as extravagance and licentiousness.

25. ἐν ἀγρῷ. Doing his duty, but in no loving spirit. This explains why he was not present when his brother returned.

συμφωνίΑς καὶ χορῶν. Performed by attendants, not by those at the banquet Comp. Discumbens de die inter choros et symphonias (Suet. Calig. xxxvii.). Neither word occurs again in N.T. In LXX χορός is freq. (Exo 15:20, 32:19; Jdg 11:34, etc.); συμφωνία (Dan 3:5, Dan 3:10) is a musical instrument. D. B.2 art. “Dulcimer”; Pusey, Daniel, p. 29. There were some who understood symphonia in this passage to mean a musical instrument, for Jerome (Ep. xxi.) protests against the idea. It almost certainly means a band of players or singers, and probably fluteplayers (Polyb. xxvi. 10, 5, xxxi. 4, 8). D. of Ant.2 art Symphonia.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Music [συμφωνιας] . A symphony : concerted music.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.