Luke 15:30
But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
Original Language Analysis
τὸν
which
G3588
τὸν
which
Strong's:
G3588
Word #:
3 of 20
the (sometimes to be supplied, at others omitted, in english idiom)
υἱός
son
G5207
υἱός
son
Strong's:
G5207
Word #:
4 of 20
a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship
οὗτος
this
G3778
οὗτος
this
Strong's:
G3778
Word #:
6 of 20
the he (she or it), i.e., this or that (often with article repeated)
τὸν
which
G3588
τὸν
which
Strong's:
G3588
Word #:
7 of 20
the (sometimes to be supplied, at others omitted, in english idiom)
καταφαγών
hath devoured
G2719
καταφαγών
hath devoured
Strong's:
G2719
Word #:
8 of 20
to eat up, i.e., devour (literally or figuratively)
τὸν
which
G3588
τὸν
which
Strong's:
G3588
Word #:
10 of 20
the (sometimes to be supplied, at others omitted, in english idiom)
βίον
living
G979
βίον
living
Strong's:
G979
Word #:
11 of 20
life, i.e., (literally) the present state of existence; by implication, the means of livelihood
μετὰ
with
G3326
μετὰ
with
Strong's:
G3326
Word #:
12 of 20
properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession)
ἦλθεν
was come
G2064
ἦλθεν
was come
Strong's:
G2064
Word #:
14 of 20
to come or go (in a great variety of applications, literally and figuratively)
ἔθυσας
thou hast killed
G2380
ἔθυσας
thou hast killed
Strong's:
G2380
Word #:
15 of 20
properly, to rush (breathe hard, blow, smoke), i.e., (by implication) to sacrifice (properly, by fire, but genitive case); by extension to immolate (s
αὐτῷ
for him
G846
αὐτῷ
for him
Strong's:
G846
Word #:
16 of 20
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
τὸν
which
G3588
τὸν
which
Strong's:
G3588
Word #:
17 of 20
the (sometimes to be supplied, at others omitted, in english idiom)
Cross References
Proverbs 29:3Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.Luke 15:32It 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.Luke 18:11The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
Historical Context
Inheritance squandered on prostitutes represented the depth of covenant violation—not only wasting family resources but defiling oneself with sexual immorality, compounding rebellion with ritual uncleanness. The elder brother's emphasis on this detail appeals to Jewish law's severity toward sexual sin, attempting to justify his resentment as righteous indignation. However, his bitter spirit reveals that his objection is not God's holiness but his own wounded pride.
Questions for Reflection
- What does the elder brother's refusal to call the prodigal 'my brother' reveal about how self-righteousness destroys Christian fellowship?
- How does his emphasis on the prodigal's sexual sin while ignoring his own pride, anger, and lovelessness illustrate selective moral accounting?
- In what ways do believers today resent God's grace to notorious sinners while minimizing their own subtle sins?
Related Resources
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Analysis & Commentary
But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. The elder brother's words drip with contempt and theological error. He refuses family language, saying "this thy son" (ὁ υἱός σου οὗτος, ho huios sou houtos) rather than "my brother"—he disowns the relationship. This dismissive pronoun "this" (οὗτος, houtos) expresses disdain, reducing his brother to an object of scorn. He won't acknowledge family connection, revealing how self-righteousness destroys Christian community and love.
The accusation "devoured thy living with harlots" (κατέφαγεν τὸν βίον σου μετὰ πορνῶν, katephagen ton bion sou meta pornōn) adds details not in the earlier narrative. While the father spoke of the son being "lost" and "dead" (v. 24, 32), the elder brother specifies sexual sin with prostitutes. Whether this is factual (learned from the servant) or assumed (contemptuous speculation), it reveals his judgmental heart. He maximizes his brother's guilt to minimize the father's grace.
The contrast "for him the fatted calf" emphasizes the perceived injustice—the sinner gets the feast, the faithful gets nothing. This exposes the fundamental error of merit theology: grace appears unjust to those who believe they've earned God's favor. The elder brother cannot celebrate because he's never understood that he too lives by grace, not merit. His perfect external obedience (v. 29) masked internal resentment, pride, and lovelessness—sins as deadly as the prodigal's prostitution.