23 · Parable of Jesus

The Lost Son

Luke 15:11–32

A father runs to embrace his returning adult son on a road outside the family home while the older brother is visible at a distance.

A younger son leaves his father and returns after losing everything.

Which of the two sons is really “lost”?

Choose a perspective

There is no score – choose the perspective you find closest and discuss why.

Discuss: Can someone stay close to the father yet fail to understand him?

After your discussion: compare with our assessment

Our assessment

A takes the whole parable seriously rather than stopping with the younger son's return. The younger is explicitly “lost” and found, but in the final scene the older son is outside the celebration, angry and unwilling to enter. The father must go out and appeal to him as well. C captures the striking symmetry of the story. The father does not remain passive toward either son. He runs to meet the younger and goes out to appeal to the older.

23 · Luke 15:11–32

Go deeper

Text & context

Full translation

11 He said, “A man had two sons. 12 The younger of them said to his father, ‘Father, give me the share of the property that falls to me.’ So he divided his possessions between them. 13 Not many days later, the younger son gathered everything together and traveled to a distant country. There he squandered his property in reckless living. 14 After he had spent everything, a severe famine came over that country, and he began to be in need. 15 So he went and attached himself to one of the citizens of that country, who sent him into his fields to feed pigs. 16 He longed to fill himself with what the pigs were eating, but no one gave him anything. 17 Then he came to himself and said, ‘How many of my father's hired workers have more than enough food, while I am dying here from hunger! 18 I will get up and go to my father and say to him: Father, I have sinned against heaven and before you. 19 I am no longer worthy to be called your son. Make me like one of your hired workers.’ 20 So he got up and went to his father. While he was still far away, his father saw him and was moved with compassion. He ran to him, embraced him, and kissed him tenderly. 21 The son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ 22 But the father said to his servants, ‘Quickly! Bring out the best robe and put it on him. Put a ring on his hand and sandals on his feet. 23 Bring the fattened calf and kill it. Let us eat and celebrate, 24 because this son of mine was dead and has come to life again. He was lost and has been found.’ And they began to celebrate. 25 His older son was in the field. As he came and approached the house, he heard music and dancing. 26 He called one of the servants and asked what these things meant. 27 The servant said to him, ‘Your brother has come, and your father has killed the fattened calf because he received him back safe and sound.’ 28 Then he became angry and did not want to go in. His father came out and appealed to him. 29 But he answered his father, ‘Look! All these years I have served you, and I never disobeyed your command, yet you never gave me even a young goat so that I could celebrate with my friends. 30 But when this son of yours came, who consumed your possessions with prostitutes, you killed the fattened calf for him!’ 31 The father said to him, ‘Child, you are always with me, and everything I have is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life again. He was lost and has been found.’”

Translated from the Greek text – SBLGNT

What is happening here?
The parable explicitly begins, “A man had two sons.” The younger asks for his share of the property, leaves home, and consumes it in a distant country. When famine comes, he falls into severe need and decides to return. He plans to confess his sin and ask to be treated as a hired worker. But while he is still far away, the father sees him, is moved with compassion, runs to meet him, embraces him, and kisses him. The son makes his confession, but the planned request “make me like one of your hired workers” is not reported once he stands before his father. Instead, the father publicly restores him and prepares a celebration. The story then continues with the older son. He becomes angry and refuses to enter. The father goes out to him as well and appeals to him. The parable ends with the father's words without telling us whether the older son enters.
Notice this

The father goes out to both sons. To the younger: He sees him far away. He is moved with compassion. He runs. To the older: He goes out. He appeals to him. Also listen to the language of relationship. The older son says: “this son of yours” The father answers: “this brother of yours” The parable then ends without telling us whether the older son enters the celebration. Narratively, the door remains open.

Language & translation

From the Greek

τὸν ἐπιβάλλον μέρος τῆς οὐσίας – ton epiballon meros tēs ousias

the share of the property that falls to me The younger son asks for his portion of the family property.

διεῖλεν αὐτοῖς τὸν βίον – dieilen autois ton bion

he divided his possessions/livelihood between them Bios can refer to life or to one's means of living and possessions. The father's division therefore involves what sustains the household.

εἰς ἑαυτὸν δὲ ἐλθών – eis heauton de elthōn

when he came to himself An expressive description of the turning point when the son recognizes his situation and decides to return.

ἐσπλαγχνίσθη – esplagchnisthē

was moved with compassion The same strong verb splagchnizomai used of the Samaritan in Luke 10:33.

δραμὼν – dramōn

having run / he ran The father's compassion immediately moves him toward his son.

κατεφίλησεν αὐτόν – katephilēsen auton

kissed him tenderly/earnestly The verb can convey repeated or intense kissing and strengthens the warmth of the welcome.

ἀπολωλὼς ... εὑρέθη – apolōlōs ... heurethē

lost ... was found These words connect the story directly with the preceding parables of the lost sheep and lost coin.

ὠργίσθη – ōrgisthē

became angry The older son's reaction to the celebration is explicitly anger.

οὐκ ἤθελεν εἰσελθεῖν – ouk ēthelen eiselthein

he did not want to go in The final problem is no longer the younger son being far away, but the older son remaining outside the celebration.

ἐξελθὼν ... παρεκάλει αὐτόν – exelthōn ... parekalei auton

he came out ... and appealed to him The father goes out to the older son just as he previously moved toward the younger.

ὁ υἱός σου οὗτος / ὁ ἀδελφός σου οὗτος

this son of yours / this brother of yours The older son distances himself from his brother. The father restores the relationship in his wording by calling him “your brother.”

Translation note

Independent English translation from the Greek text, using SBLGNT as the primary Greek edition.

Compare for yourself

Read all of Luke 15:1–32 and notice the movement: lost → found → joy in all three stories. Pay particular attention to:

  • bios
  • eis heauton elthōn
  • splagchnizomai
  • trechō / dramōn
  • kataphileō
  • apollymi
  • heuriskō
  • orgizomai
  • exerchomai
  • parakaleō
  • “your son” / “your brother”

Also compare Card 18 – The Good Samaritan. In both parables splagchnizomai, deep compassion, leads to concrete action.

Continue the conversation

Discuss further
  1. What actually brings the younger son home – repentance, hunger, hope in his father, or a mixture?
  2. What does the father's response say before the son has done anything to repay him?
  3. In what ways is the older son close to his father, and in what ways does he still seem far away?
  4. Why do you think Jesus leaves the older son's final choice unanswered?
  5. How does the parable change when read as an answer to people criticizing Jesus for eating with sinners?
Parallel passages
  • Luke 15:1–10
  • Luke 5:29–32
  • Luke 19:1–10
Sources
  • The Greek New Testament: SBL Edition (SBLGNT), Michael W. Holmes, ed.
  • Luke 15:1–32
  • Standard Greek lexical resources for bios, splagchnizomai, kataphileō, apollymi, heuriskō, orgizomai, exerchomai, and parakaleō