The parable, the longest in the Gospels, consists of three main parts: (1) the departure of the younger son to a distant land where he squanders his inheritance (vv.11-19), (2) the homecoming of the son and welcome by his father (vv.20-24), and (3) the episode between the father and the older son who stayed at home (vv.25-32).  How this parable differs is that what is lost is a human person – one who has existing human relationships with his father and his brother.  The younger son’s metanioa is not simply a change of his mind in absence of these relationships. Repentance necessarily involves those relationships. 

A Note about Jewish Inheritance Customs.  The relationships with the Father is the central axis of the parable, yet it is good to know something about inheritance customs. In the ancient world, no less than now, a person’s property is transferred at death. Fathers were discouraged from distributing inheritance during their lifetime (Sirach 33:20-24). But if he did, a father still was entitled to live off the proceeds while he lived. This can be seen in the following wisdom advice:

To son or wife, to brother or friend, do not give power over yourself, as long as you live; and do not give your property to another, lest you change your mind and must ask for it. At the time when you end the days of your life, in the hours of death, distribute your inheritance (Ecclesiasticus 33:19-23).

Other scripture includes that according to Deuteronomy 21:17, the firstborn son was to inherit twice as much as any other heir. The Jewish Mishna, which was probably developing in the time of Jesus, gives this rule: “If one assign in writing his estate to his son to become his after his death, the father cannot sell it since it is conveyed to his son, and the son cannot sell it because it is under the father’s control” (Baba Bathra viii.7). Even if a father decided to divide up his property among his heirs, neither the father nor the heirs could dispose of the property while the father was still alive.

In our parable, the younger son presumes upon the father’s prerogative and initiates the events with his request for his inheritance.  Not only did he ask for his inheritance, which was outside custom and what would be considered “proper,”, but he did something that was unthinkable and contrary to scripture and custom. The text tells us “collected all his belongings and set off to a distant country.” The distant country implies Gentile lands, but in any case, one wonders if he planned to “caravan” with all his possessions. The same expression is used in the works of Plutarch (Cato Min. 6.7) that means converting everything to silver. It is likely, given his travels, he converted his inheritance into money while his father was still alive.

The younger son’s actions spoke volume. By demanding his share and leaving, the younger son is cutting his ties with his family, with no regrets. He takes everything with him; there is no reasonable hope that he will be back. His departure with a substantial share of the family estate also means a loss to his father and brother, adding to the latter’s animosity.