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

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epentance in each parable. 4 Granted, his contention gives fresh insight into the understanding of the six parables in Luke 15-18, but I see no evidence that there are hints of issues of Lukan community related to the acceptance of sinners in these chapters, nor are there signs in the parable that the debtors are compelled to pass on the reductions to the wider populace, and that the master’s predicament in the parable represents that of the Pharisees. He is inclined to read all the parables in ch. 15-18 in the light of the issue of the acceptance of sinners in Lukan communty, identifying the division between Pharisees and tax-collectors and sinners with a quarrel of Jewish Christian and Gentile God-fearing on the grounds of J.T. Sanders and P.F. Esler’s contention. 5 On the other hand, Bowen views the unifying element of the five parables in ch. 15-16 as the word , that appears at the climax of the story in the series, and that represents the kingdom of God. The common message among the five parables is that admission into the kingdom of God is only by means of gracious invitation, not by means of one own actions or personal status. For Bowen the latter part of the Parable of the Prodigal Son in which the elder son scorns the unmerited invitation, provides in fact the transition for us to understand the Parable of the Unjust Steward. Even though the steward in the parable achieved his goal, “eternal tents,” he, Bowen says, fails to obtain what he tried to earn, since what he acquires is 6 solely a temporary, perishable abode, according to an ironical reading in v. 9. However, in the Parable of the Prodigal Son, the word in vv. 6, 8 represents simply the place for celebration or the stage for the story rather than an image of the kingdom. What is more, the focus of the return of the younger son, has more to do with the bosom of his father than 4. Ronald A. Piper, “Social Background and Thematic Structure in Luke 16,” in ed., F. Van Segbroeck, The Four Gospels 1992: Festschrift Frans Neirynck (3 vols, Leuven, Leuven University Press, 1992), 2:1637-62, here 1641-46. He argues that although in the parable, the primary audience are obviously designated as “disciples” in v. 1, the duality of audience, as v. 14 shows, may allude to an intra-church problem, as 15: 1-2 shows the double audience in a sharp contrast. In this respect his contention is more convincing than Bailey’s argument that the shift in audience is intentionally ambiguous for the message is directed at the disciples and Pharisees. Bailey, Poet and Peasant, 108. 5. J.T. Sanders argues that the Pharisees in Luke are Christian Pharisees, not non-Christian, concluding that these hypocrites are not true members of the Christian. J.T. Sanders, “The Pharisees in Luke-Acts,” in ed., D.E. Groh and R. Jewett, The Living Text: Essays in Honor of Ernest W. Saunders (Lanham, Md: University Press of America, 1985), 141-88, here 161, 177-81, 187-88. With Lukan community, the community of Luke, P.F. Esler claims, composed of a great deal of Jews and Gentile God-fearers. And the composition of Luke centers on an ardent desire to present Christianity as the legitimate development of Judaism. Esler, Community and Gospel in Luke-Acts: The Social and Political Motivations of Lukan Theology (SNTSMS, 57, New York: Cambridge University Press, 1987), 69. 6. C. Edward Bowen, “The Parable of the Unjust Steward Oikos as the Interpretative Key,” ExpTim 112 (9, 2001), 314-315. 93
simply the house. Moreover, it is mere excessive conjecture that the steward obtained eternal tents, since, with the open end, we are left without any information as to whether the steward achieves his aim. There is a lingering heated controversy with respect to the relationship between vv. 14-18 and two parables in ch. 16, or the connection between vv. 14-15 and vv. 16-18. For Marshall and Schmid, it is highly doubtful that vv. 14-18 relate to each other and to the preceding and following parables in ch. 16 as well. Marshall argues that the connection between vv. 14-18 and the two parables is artificial as well as irrelevant, in particular in the light of the observation that the motifs of the law in vv. 16-18 are inappropriate in connection with the themes of the material possessions in vv. 19-31. In addition, the connection between vv. 14- 15 and vv. 16-18 is far from obvious. 7 In similar vein Schmid claims that vv. 16-18 has nothing to do with the foregoing and subsequent verses, and what is more, he says there is no logical connection among the three verses themselves. 8 From a different standpoint, Fitzmyer feels that seeing these three verses as an inexplicable intrusion of unrelated material, vv. 16-18 has no relation to the thrust of Jesus’ comments in vv. 1-15. 9 In contrast, Bailey considers a possibility that there exist the two discussions regarding the money and the life to come (vv. 9-15 and vv. 19-31), and the two eschatological warnings together (vv. 1-8 and v. 16) in the original Jerusalem Document, while he sees v. 17 as the addition by Jewish Christians, and v. 18 as having nothing to do with the context. 10 However, most interpreters concede that they may relate to each other and to the context 11 in a chain of thoughts. Ellis and Talbert suggest that vv. 14-15 anticipates vv. 19-26, and vv. 16-18 expects vv. 27-31. Ellis, with the perspective of a thematic-literary parallel, says that while both vv. 14-15 and vv. 19-26 focus on the distinction between divine and human values, 7. Marshall, Luke, 624-25. 8. J. Schmid, Das Evangelium nach Lukas (vol 3., Regensburg: F. Pustet, 1960), 262. 9. Fitzmyer, The Gospel of Luke, 1095, 1114. Since they, as a part of the Q material, stand in different contexts and placement in Matthew, it is most likely that the verses may be a misguided insertion of foreign material. 10. Bailey, Poet and Peasnt, 117. 11. Francis John Moore, “The Parable of the Unjust Steward,” ATR 47 (1965), 103-05; R.J. Karris, “Poor and Rich: The Lukan Sitz im Leben,” in ed., Talbert, Perspectives on Luke-Acts (Danville, VA/Edinburgh: Association of Baptist Professors of Religion/ T & T Clark, 1978), 112-25; B. Byrne, “Forceful Stewardship and Neglected Wealth: A Contemporary Reading of Luke 16,” Pacifica 1 (1988), 1-14; J.J. Kilgallen, “The Purpose of Luke’s Divorce Text (16:18),” Bib 76 (1995), 229-38; idem, “Luke 15 and 16: A Connection,” 369-76; Hendrickx, The Parables of Jesus, 171-72; Ellis, Luke, 201; Talbert, Reading Luke. A Literary and Theological Commentary on the Third Gospel, 156; D.J. Ireland, Stewardship and the Kingdom of God: An Historical, Exegetical and Contextual Study of the Parable of the Unjust Steward in Luke 16:1-13 (NovTSup, 70; Leiden: E. J. Brill, 1992), 122-138; Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 153. 94
Page 1 and 2:
THE ROLE OF THE LUKAN PARABLES IN T
Page 3 and 4:
Acknowledgements Even though writin
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6-3. The Parables of The Lost Coin
Page 7 and 8:
Abbreviations AB Anchor Bible ABD D
Page 9 and 10:
SVTQ Saint Vladimir’s Theological
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Chapter 1 Introduction 1. Research
Page 13 and 14:
the Lukan parables, examining the t
Page 15 and 16:
Chapter 2 A History of Research of
Page 17 and 18:
parables, the soliloquies function
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links between the parables and thei
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Peasant and The Oriental Versions.
Page 23 and 24:
Greg W. Forbes 59 sets out not only
Page 25 and 26:
Chapter 3 A Methodological basis fo
Page 27 and 28:
those of the evangelists. “There
Page 29 and 30:
estore their power and sense of dra
Page 31 and 32:
Secondly, irrespective of how the p
Page 33 and 34:
of the framing structure and in the
Page 35 and 36:
Part II An Analysis of the Lukan Pa
Page 37 and 38:
sever relations with the preceding
Page 39 and 40:
of neighbour, the lawyer would beli
Page 41 and 42:
the Samaritans clearly appears not
Page 43 and 44:
the kingdom breaks abruptly into on
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2. The Friend at Midnight (11:5-8)
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With respect to v. 8 there are thre
Page 49 and 50:
(the petitioner) The noun , there
Page 51 and 52: although he knows that it is second
Page 53 and 54: The rich man in the parable intends
Page 55 and 56: the parable. V. 21 is a repetition
Page 57 and 58: either pointing to the meaning of t
Page 59 and 60: ear fruit (Lev 19:23), 14 whereas B
Page 61 and 62: parable, namely the three years and
Page 63 and 64: 5. The Great Banquet (14: 15-24) 5-
Page 65 and 66: symposia give the background for un
Page 67 and 68: through Jesus’ ministry. Furtherm
Page 69 and 70: ecause it is ready.’ People shoul
Page 71 and 72: In addition to Kilgallen’s view,
Page 73 and 74: and maintaining sociability and the
Page 75 and 76: version in the Gospel of Truth may
Page 77 and 78: shoulders may be commonplace from a
Page 79 and 80: imagination and are unconvincing. I
Page 81 and 82: 6-3-1. The Analysis of the Parable
Page 83 and 84: woman is simply compared to the ang
Page 85 and 86: With respect to the authenticity of
Page 87 and 88: and Scott contend that the practice
Page 89 and 90: distance from them is not merely ge
Page 91 and 92: 20:12), as I have pointed out, the
Page 93 and 94: iniquity, rather than seeking to fi
Page 95 and 96: . 127 The father leaves the decisio
Page 97 and 98: the younger son here represents the
Page 99 and 100: giving too much to his children. 14
Page 101: 7. The Parable of the Unjust Stewar
Page 105 and 106: kingdom of God, a new epoch has ope
Page 107 and 108: might be an exception to the rule o
Page 109 and 110: means to give the steward time for
Page 111 and 112: contends Derrect, is that it is an
Page 113 and 114: econsider and re-evaluate their und
Page 115 and 116: prohibition of usury might have had
Page 117 and 118: followers are strongly encouraged t
Page 119 and 120: wealth faithfully, it is to express
Page 121 and 122: here and now, not a revolutionary a
Page 123 and 124: ministry. In addition, the correct
Page 125 and 126: similarities between the Gallus and
Page 127 and 128: Jewish story on the grounds of Deut
Page 129 and 130: wealth. 27 At that time, this impor
Page 131 and 132: imply that he remained unburied, 41
Page 133 and 134: netherworld for his bad deeds which
Page 135 and 136: of the preaching of the resurrectio
Page 137 and 138: about religion or theology.” 74 E
Page 139 and 140: 9. The Judge and the Widow (18: 1-8
Page 141 and 142: addition, such a formula also appea
Page 143 and 144: The Old Testament taught the Israel
Page 145 and 146: two court systems, for religious m
Page 147 and 148: authoritative teacher. The adjectiv
Page 149 and 150: however, no evidence to support his
Page 151 and 152: interweaves the two points in the a
Page 153 and 154:
floating saying of Jesus, it comes
Page 155 and 156:
Josephus, the NT and rabbinic liter
Page 157 and 158:
they are portrayed as robbers, murd
Page 159 and 160:
collector on a par with swindlers,
Page 161 and 162:
eyes to heaven,” 59 “beating hi
Page 163 and 164:
humbles himself will be exalted”
Page 165 and 166:
subverts the expectation of the aud
Page 167 and 168:
Chapter 5 The Theological Themes of
Page 169 and 170:
Joachim Jeremais, New Testament The
Page 171 and 172:
the captives and recovering of sigh
Page 173 and 174:
preferentially opts for the poor li
Page 175 and 176:
marginalized, it is natural that he
Page 177 and 178:
Others link complete renunciation o
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a symbolic function for possessions
Page 181 and 182:
possessions and give alms to the po
Page 183 and 184:
lessing prayer of the disciples bef
Page 185 and 186:
the Canticles, proclaims the fulfil
Page 187 and 188:
the Lord Jesus. Jesus’ prayer in
Page 189 and 190:
tells stories and composes prayers
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4. Conversion Of the parables that
Page 193 and 194:
sources regarding conversion texts,
Page 195 and 196:
and behaviour required of people to
Page 197 and 198:
gives a promise to do fourfold rest
Page 199 and 200:
the crowd in Jerusalem and Agrippa.
Page 201 and 202:
formation. 28 Secondly, conversion
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eligion. 37 However, Bailey fails t
Page 205 and 206:
comes to a conclusion that conversi
Page 207 and 208:
1-1. Lk 19:44 2 E.E. Ellis feels th
Page 209 and 210:
Linking 19:38a with the prefiguring
Page 211 and 212:
1-4. Lk 19:28 16 17 J. Székely agr
Page 213 and 214:
this context. It seems intended so
Page 215 and 216:
2. The Interpretational Approaches
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main focus seems to be on reconcili
Page 219 and 220:
doing, he notes that Luke in partic
Page 221 and 222:
Luke made use of material available
Page 223 and 224:
which prevail in Hellenistic and bi
Page 225 and 226:
Jesus’ words and deeds have a fun
Page 227 and 228:
e) 11:14-36 e’) 17:11-37 Healing
Page 229 and 230:
arrangement that offer the Journey
Page 231 and 232:
truth.” 40 Rather than simply on
Page 233 and 234:
in the travel narrative Luke’s pu
Page 235 and 236:
number of cycles of the Writings (t
Page 237 and 238:
travel narrative, Luke integrates t
Page 239 and 240:
Promised Land. The Lukan exodus mot
Page 241 and 242:
3. Christological and Ecclesiologic
Page 243 and 244:
the Journey also requires total aba
Page 245 and 246:
ut also teaches that it is our task
Page 247 and 248:
eschatological crisis has arisen fr
Page 249 and 250:
the judge saying, “vindicate me a
Page 251 and 252:
presented as love and forgiveness.
Page 253 and 254:
officials would have had the compet
Page 255 and 256:
Luke’s readers would have been ab
Page 257 and 258:
the church through the activity of
Page 259 and 260:
Gentile believers who are heirs to
Page 261 and 262:
proclaiming its universal message,
Page 263 and 264:
Sterling mentions, to understand Ch
Page 265 and 266:
the new context of the Hellenistic
Page 267 and 268:
was modeled on that of Israel, and
Page 269 and 270:
defend him against the charges and
Page 271 and 272:
Stein, unlike Conzelmann’s conten
Page 273 and 274:
follows, I will explore the purpose
Page 275 and 276:
c) just as they were delivered to u
Page 277 and 278:
of Greek historiography, both in ge
Page 279 and 280:
as a neutral force for various reas
Page 281 and 282:
separate groups, since according to
Page 283 and 284:
desired impact of his works on read
Page 285 and 286:
traditional arrangement of the mate
Page 287 and 288:
doctrinal correctness. 73 In any ev
Page 289 and 290:
accepted because of their response
Page 291 and 292:
Christians by means of this ethos o
Page 293 and 294:
early Christians were divided, howe
Page 295 and 296:
2-2-2-1. Gentile Christians Many sc
Page 297 and 298:
offer plausible causes concerning t
Page 299 and 300:
understanding Luke’s view of the
Page 301 and 302:
P. Esler feels that the primary con
Page 303 and 304:
Luke seeks to reassure his readers
Page 305 and 306:
Luke looks backwards on the Scriptu
Page 307 and 308:
superficial and fickle in their res
Page 309 and 310:
Paul’s sermons, God has raised Je
Page 311 and 312:
3. The Role of the Lukan Parables i
Page 313 and 314:
instruction for the Christian life,
Page 315 and 316:
oppressed, to proclaim the acceptab
Page 317 and 318:
prayer, Christians must seek to kno
Page 319 and 320:
Jerusalem. Jesus’ goal in Luke is
Page 321 and 322:
problems, and that it is fairly har
Page 323 and 324:
likely challenge the faith-life of
Page 325 and 326:
Nations,” in Jesus and the Herita
Page 327 and 328:
Bockmuehl, Markus, “Why not Let A
Page 329 and 330:
Biblical Association of America, 19
Page 331 and 332:
——, “The Delineation of the L
Page 333 and 334:
——, “The Pharisee and the Pub
Page 335 and 336:
University Press, 1980. Gerhardsson
Page 337 and 338:
——, “An Unfinished Story abou
Page 339 and 340:
Johnson, L.T. “On Finding the Luk
Page 341 and 342:
Lake, K. “Proselytes and God-Fear
Page 343 and 344:
Matera, Frank J. “Jesus’ Journe
Page 345 and 346:
Sheffield: Sheffield Academic Press
Page 347 and 348:
Phillips, T.E. “Reading Recent Re
Page 349 and 350:
Robert H. Stein, “The Genre of th
Page 351 and 352:
Sherwin-White, A. N. Rome Society a
Page 353 and 354:
of the Fig-Tree Pericope in Mark’
Page 355 and 356:
Warden, Duane, “The Rich Man and
Page 357 and 358:
Abstract For the most part, Lukan p
Page 359 and 360:
Abstrak Die Lukas-gelykenisse is al
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