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. 

Where is the focus of the story? Is it the younger of the two sons? Afterall the parable is known as the prodigal son (by the way “prodigal” means wasteful.) Perhaps the focus should be on the father? Or perhaps it is a family story given the opening verse of the parable is: “A man had two sons.” (v.11). Again, Joel Green [578] offers valuable insight:

“Whose parable is it? The traditional answer, that it concerns a father with two sons, has much to commend it. Most importantly, the parable begins by naming ‘a man (who had two sons),’ and goes on to underscore his conciliatory responses to the insulting behavior of both sons. Three telling observations suggest that this is not the case, however. First, the narrative has two primary segments, each allowing the same story to be recounted—fully by Jesus (vv 11–24), then in summary fashion by ‘one of the slaves’ (vv 26–27). In the first, the emphasis falls on the younger son’s ‘loss’ and his father’s celebrative response to his return, while in the latter the emphasis falls on the younger son’s loss and his brother’s indignant reaction to his return.

The parable of the “Prodigal Son” does not stand alone. It is framed by the opening verses of the chapter and the parables which come before. One must always keep in mind that the three parables (Lost Sheep, Lost Coin, and the Prodigal Son) are told in response to the complaint that Jesus welcomes and eats with “tax collectors and sinners.” The former being traitors to their religious family and the latter already standing condemned by the Laws of the family. They are people “outside the camp” – they are lost.

In the first parable when the lost sheep is found the shepherd invites others to “Rejoice with me.” (Lk 15:6). Jesus notes that there is “joy in heaven” (v.7) because – not that one was found – but that the lost one repented. In the second parable the woman invites others to rejoice with her because she has found the lost coin. Again, Jesus notes “there will be rejoicing among the angels of God over one sinner who repents.” (v.10) Again the focus is on repentance.

What is different about the third parable is that the dynamic is no longer property, but family.