the role of the lukan parables in terms of the purpose of luke's gospel

scholars suggest three parts, even though there is no consensus of opinion as to whether the
first section includes vv. 11-12, 11-19, or 11-20a. I believe, however, that it is reasonable to
accept three parts, as follows: the younger son’s departure and return (vv. 11-20a), the
father’s reception (vv. 20b-24), and the older son’s reaction (vv, 25-32). 78
6-4-2. The Analysis of the Parable
In the parable, the readers, at the outset, encounter a father who has two sons. It is surprising
and striking that stories contrasting two sons are common in the OT, Jewish parables, and
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Greco-Roman stories and declamations. The story may not be, therefore, strange, but quite
familiar to audiences.
The younger of them said to his father, “Father, give me the share of property that falls to
me.” And he divided his living between them. The younger son would receive a third
according to Mosaic law (Deut. 21:17; m. B. Bat. 7.4-5), for the eldest son has the primary
responsibility to care for the parents, as well as take a leadership role in family matters. Other
sons, of course, also have responsibility for their parents (e.g. Reuben’s role as leader, see
Gen 37:29-42:38).
In relation to the younger son’s request, views are divided into two groups: That it was
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unusual, or that it was common enough. On the grounds of Jewish writings (Sir. 33.20-24,
m.B.B. 8:7, 81 t.B.B. 2:5 82 and b.B.Mes 75b 83
), W.O.E. Oesterley, B.D. Smith, Linnemann
Imagine the World: An Introduction to the Parables of Jesus (Santa Rosa, California; Polebridge Press, 2001),
69. For four parts, see Holgate, Prodigality, Liberality and Meanness in the Parable of the Prodigal Son: A
Greco-Roman Perspective on Luke 15:11-32 (Sheffield: Sheffield Academic Press, 1999), 46; Snodgrass, Stories
with Intent, 124.
78. See A.T. Cadoux, The Parables of Jesus: Their Art and Use (London: J. Clarke, 1930), 123; G.V. Jones, The
Art and Truth of the Parables (London: SPCK, 1964), 121-22; Robert Funk, “Structure in the Narrative Parables
of Jesus,” Semeia 2 (1994), 51-73, here 63; Donahue, The Gospel in Parable, 152; Blomberg, Interpreting the
Parables, 174; Hultgren, Parables, 73.
79. In the case of OT, there are Cain and Abel, Isaac and Ishmael, and Jacob and Esau. For Jewish materials
with stories of two sons, see Philo, Prov. 2.2-6; QG 4.198; Sifré Deut. 48; Gen Rab. 30.10; Lev. Rab. 37.2; Num.
Rab. Prologue 2; Eccl. Rab. 3.15; Midr. Pss. 9.1; Pesiqta de Rab Kahana 15.4. For Greco-Roman materials, see
Terence, The Brother; Seneca the elder, Controversiae 2.4; Teles, Autark. 95-96; Hesiod, Works and Days, 27-41;
Horace, Satirae 2.3.168-86.
80. Sir 33:20-24: “To son or wife, to brother of friend, do not give power over yourself, as long as you live; and
do not give your property to another, in case you change your mind and must ask for it. While you are still alive
and have breath in you, do not let anyone take your place. For it is better that your children should ask from you
than that you should look to the hand of your children…. At the time when you end the days of your life, in the
hour of your death, distribute your inheritance.”
81. m.B.B. 8:7: “ If a man assigned his goods to his sons he must write, ‘From today and after my death.’…R.
Jose says: He need not do so. If a man assigned his goods to his son to be his after his death, the father cannot
sell them since they are assigned to his son, and the son cannot sell them since they are in the father’s possession.
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