Luke 15:28
in Luke 15The older son became angry and refused to go in. So his father came out and pleaded with him.
BSB
The same verse in ASV and KJV ▾
ASV
But he was angry, and would not go in: and his father came out, and entreated him.
KJV
And he was angry, and would not go in: therefore came his father out, and intreated him.
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This verse in Luke 15
Commentary
17 notes on this verseAnd because the just man, presuming upon his own merits, does not accept this justice, but rather is indignant against the mercy of God, as though he acts unjustly by rendering good things for evil, therefore he adds: But he was indignant and would not …
This site's exposition
older son was in the field
on Luke 15:25-28
Meanwhile the older son was in the field, and as he approached the house, he heard music and dancing, which opens the parable's second movement. Told of his brother's return, he became angry and refused to go in to the feast of his brother's restoration. So his father came out and pleaded with him, and the grumblers of verse 2 stand where this son stands, outside the feast and entreated.
This site's exposition
refused to go in
The father who ran to meet one son now comes out to plead with the other. Adam Clarke reads the elder son's anger as the anger of the scribes and Pharisees at verses 1 and 2. His own share of the estate was already his.
The record, by era
The Church Fathers4 voices
He is angry even also now, and still is unwilling to enter. When then the fulness of the Gentiles shall have come in, His father will go out at the fit time that all Israel also may be saved, as it follows, therefore came his father out and entreated him. (Rom. 11:26.) For there shall be at some time an open calling of the Jews to the salvation of the Gospel. Which manifestation of calling he calls the going out of the father to entreat the elder son.
Which we also ourselves sometimes feel; for some live a most excellent and perfect life, another off time even in his old age is converted to God, or perhaps when just about to close his last day, through God's mercy washes away his guilt. But this mercy some men reject from restless timidity of mind, not counting upon the will of our Saviour, who rejoices in the salvation of those who are perishing.
If anyone says that the virtuous and sober son signifies Israel according to the flesh, we cannot agree to this opinion. In no way is it fitting to say that Israel chose a blameless life. Throughout the whole inspired Scripture, we see them accused of being rebels and disobedient.…I think it is right to mention this also. Some refer to the person of our Savior as that fatted calf that the father killed when his son was called to conversion.… If any one imagines that the virtuous and sober son means the physical Israel, how can Israel honestly say that he never gave him a kid? Whether we call it calf or kid, Christ is to be understood as the sacrifice offered for sin. He was not sacrificed only for the Gentiles but also that he might redeem Israel, who by reason of his frequent transgression of the law had brought great blame on himself. The wise Paul bears witness to this, saying, "For this reason Jesus also, that he might sanctify the people by his blood, suffered outside the gate."
(Hom. 64. in Matt.) But it is asked, whether one who grieves at the prosperity of others is affected by the passion of envy. We must answer, that no Saint grieves at such things; but rather looks upon the good things of others as his own. Now we must not take every thing contained in the parable literally, but bringing out the meaning which the author had in view, search for nothing farther. This parable then was written to the end that sinners should not despair of returning, knowing that they shall obtain great things. Therefore he introduces others so troubled at these good things as to be consumed with envy, but those who return, treated with such great honour as to become themselves an object of envy to others.
The Medieval Church1 voice
Or to take the whole differently; the character of the son who seems to complain is put for all those who are offended at the sudden advances and salvation of the perfect, as David introduces one who took offence at the peace of sinners. Or he was in the field, that is, in the world, pampering his own flesh, that he might be filled with bread, and sowing in tears that he might reap in joy, but when he found what was being done, he was unwilling to enter into the common joy. Or by this parable our Lord reproves the will of the Pharisees, whom according to the argument he terms just, as if to say, Let it be that you are truly just, having transgressed none of the commandments, must we then for this reason refuse to admit those who turn away from their iniquities? The son then says to the father, For nothing I left a life of sorrow, ever harassed by sinners who were my enemies, and never hast thou for my sake ordered a kid to be slain, (that is, a sinner who persecuted me,) that I might enjoy myself for a little. Such a kid was Ahab to Elijah, who said, Lord, they have killed thy prophets. (1 Kings 19:14.)
9 more voices on this verse
The Medieval Church2 voices
But he was angry and refused to go in. His father came out and began to plead with him. He is still indignant and does not want to go in. Therefore, when the fullness of the Gentiles has come in, his father will go out …
Here they raise the well-known question: how is it that the son who in all other respects lived and served his father in a pleasing manner turns out to be envious? But the question will be resolved as soon as one considers why this parable …
The Puritans and the Awakening3 voices
They are sometimes ranked with harlots ( Matt. xxi. 32 ); here and elsewhere with sinners, such as were openly vicious, that traded with harlots, known rakes. Some think that the sinners here meant were heathen, and that Christ was now on the other side Jordan, or in Galilee of the Gentiles.
A sinner is not only dead in law, as he is under a sentence of death, but dead in state too, dead in trespasses and sins, destitute of spiritual life; no union with Christ, no spiritual senses exercised, no living to God, and therefore dead.
And he was angry,....
The Nineteenth Century4 voices
He was angry - This refers to the indignation of the scribes and Pharisees, mentioned Luk 15:1, Luk 15:2. In every point of view, the anger of the older son was improper and unreasonable. He had already received his part of the inheritance, see Luk 15:12, and his profligate brother had received no more than what was his just dividend.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
These verses form the conclusion of the parable of the prodigal son. They are far less well known than the verses which go before them. But they were spoken by the same lips which described the younger son's return to his father's house. Like everything which those lips spoke — they will be found deeply profitable. We are taught, firstly, in this passage — how unkind and mean-spirited are the feelings of self-righteous men towards sinners. This is a lesson which our Lord conveys to us by describing the conduct of the "elder brother" of the prodigal son.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
came his father out, and entreated him--"Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Ps 103:13). As it is the elder brother who now errs, so it is the same paternal compassion which had fallen on the neck of the younger that comes forth and pleads with the elder.
quarantine:debris (2026-07-29) — starts-lowercase
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
These verses form the conclusion of the parable of the prodigal son. They are far less well known than the verses which go before them. But they were spoken by the same lips which described the younger son's return to his father's house. Like everything which those lips spoke — they will be found deeply profitable. We are taught, firstly, in this passage — how unkind and mean-spirited are the feelings of self-righteous men towards sinners. This is a lesson which our Lord conveys to us by describing the conduct of the "elder brother" of the prodigal son. He shows him to us "angry" and finding fault because of the rejoicings over his brother's return. He shows him complaining that his father treated the returning prodigal too well — and that he himself had not been treated as well as his merits deserved. He shows him utterly unable to share in the joy which prevailed when his younger brother came home, and giving away to mean-spirited and envious thoughts. It is a painful picture, but a very instructive one. For one thing, this elder brother is an exact picture of the Jews of our Lord's times. They could not bear the idea of their 'Gentile' younger brother being made partaker of their privileges. They would gladly have excluded him from God's favor. They steadily refused to see that the Gentiles were to be fellow-heirs and partakers of Christ with themselves. In all this, they were precisely acting the part of the "elder brother." For another thing, the elder brother is an exact type of the Scribes and Pharisees of our Lord's times. They objected that our Lord received sinners and ate with them. They murmured because He opened the door of salvation to publicans and harlots. They would have been better pleased if our Lord had confined His ministry to them and their party, and had left the ignorant and wicked entirely alone.
The words behind it
13 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ὠργίσθη | orgisthe | He was angry | G3710 → | |
| δὲ | de | however | G1161 → | 2765 times |
| καὶ | kai | and | G2532 → | 9120 times |
| οὐκ | ouk | not | G3756 → | 1664 times |
| ἤθελεν | ethelen | he was willing | G2309 → | 208 times |
| εἰσελθεῖν. | eiselthein | to go in. | G1525 → | 194 times |
| ὁ | ho | <the> | G3588 → | 19766 times |
| δὲ | de | And | G1161 → | 2765 times |
| πατὴρ | pater | the father | G3962 → | 410 times |
| αὐτοῦ | autou | of him | G846 → | 5565 times |
| ἐξελθὼν | exelthon | having gone | G1831 → | 216 times |
| παρεκάλει | parekalei | he was begging | G3870 → | 108 times |
| αὐτόν.¶ | auton | him. | G846 → | 5565 times |
ὠργίσθηHe was angry
orgistheG3710 →
δὲhowever
deG1161 →2765 times
καὶand
kaiG2532 →9120 times
οὐκnot
oukG3756 →1664 times
ἤθελενhe was willing
ethelenG2309 →208 times
εἰσελθεῖν.to go in.
eiseltheinG1525 →194 times
ὁ<the>
hoG3588 →19766 times
δὲAnd
deG1161 →2765 times
πατὴρthe father
paterG3962 →410 times
αὐτοῦof him
autouG846 →5565 times
ἐξελθὼνhaving gone
exelthonG1831 →216 times
παρεκάλειhe was begging
parekaleiG3870 →108 times
αὐτόν.¶him.
autonG846 →5565 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Luke 15:2So the Pharisees and scribes began to grumble: “This man welcomes sinners and eats with them.”
it leads to
- Luke 7:39
When the Pharisee who had invited Jesus saw this, he said to himself, “If this man were a prophet, He would know who this is and what kind of woman is touching Him—for she…
Reached by 2 separate paths from here.
- Matthew 9:11
When the Pharisees saw this, they asked His disciples, “Why does your Teacher eat with tax collectors and sinners?”
- Luke 19:7
And all who saw this began to grumble, saying, “He has gone to be the guest of a sinful man!”
- Luke 5:30
But the Pharisees and their scribes complained to Jesus’ disciples, “Why do you eat and drink with tax collectors and sinners?”
- Luke 7:39
Through
Isaiah 65:5They say, ‘Keep to yourself; do not come near me, for I am holier than you!’ Such people are smoke in My nostrils, a fire that burns all day long.
it leads to
- Luke 18:9–12
To some who trusted in their own righteousness and viewed others with contempt, He also told this parable:
- Proverbs 16:5
Everyone who is proud in heart is detestable to the LORD; be assured that he will not go unpunished.
- Luke 18:9–12
Through
1 Samuel 18:8And Saul was furious and resented this song. “They have ascribed tens of thousands to David,” he said, “but only thousands to me. What more can he have but the kingdom?”
it leads to
- 1 Samuel 15:28
So Samuel said to him, “The LORD has torn the kingdom of Israel from you today and has given it to your neighbor who is better than you.
- Proverbs 13:10
Arrogance leads only to strife, but wisdom is with the well-advised.
- 1 Samuel 15:28
Where this verse is studied
About Luke
This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 15; Cyril of Alexandria, Catena Aurea by Aquinas; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 107; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Catena Aurea by Aquinas and Theophylact of Ohrid, Commentary on Luke.