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

convincing, since, if the parable has no response in v. 8a, with no resolution, the audience in
the parable is left with the situation in which they do not know whether the steward’s scheme
was successful or not.
Recently, Ryan S. Schellenberg has sought to understand the unity between the parable
and the sayings appended to it (vv. 9-13), as well as the identity of the on grounds of
metalepsis. 48 In his view, Luke habitually blurs the boundary between the metadiegetic
world of the parable and the diegetic world of Jesus and his hearers. 49 That is to say, Luke’s
story of Jesus intrudes into a metadiegetic universe as an embedded narrative, the parables. 50
The unexpected intrusion of the diegetic , namely, metalepsis compels the audience to
281-306, here 292; Hendrickx, The Parables of Jesus, 192; Herzog, Parables as Subversive Speech, 254;
Kilgallen, The Twenty Parables of Jesus in the Gospel of Luke, 118; Kloppenborg, “The Dishonoured Master
(Luke 16:1-8a),” 475-79; Landry and May, “Honer Restored,” 303; Beavis, “Slavery as an Interpretive Context
for Servant Parables,” 52; Baergen, “Servant, manager or slave?” 25; Lygre, “Of What Charges? (Luke 16:1-2),”
21; W.L. Liefeld, Luke, The Expositor’s Bible Commentary (Grand Rapids: Zondervan, 1984), 988; Parott, “The
Dishonest Steward (Luke 16:1-8a),” 499-502; Scott, “A Master’s Praise,” 174-176; Topel, “On the Injustice,”
218-19; Via, The Parables: Their Literary and Existential Dimension, 156-57; Donahue, The Gospel in Parable,
163; B. Smith, The Parables in the Synoptic Gospels, 110; I.J. Du Plessis, “Philanthropy or Sarcasm? Another
Look at the Parable of the Dishonest Manager (Luke 16:1-13).” Neotestamentica 24 (1990), 1-20, here 2;
Fitzmyer, “The Story of the Dishonest Manager (Lk 16:1-13),” 27-28; Piper, “Social Background and Thematic
Structure in Luke 16,” 1648; Fabian E. Udoh, “The Tale of an Unrighteous Slave (Luke 16:1-8[13]), 314;
Marshall, Luke, 620; Stein, Parables, 111; Nolland, Luke, 801-2; Metzger, Consumption and Wealth in Luke’s
Travel Narrative,123
46. Those who claim that the parable ends with v. 8b and the rest is application include W. Oesterley, Parables,
198; J.M. Creed, The Gospel according to St. Luke (London, 1930), 201-3; K.H. Rengstrof, Das Evanglium
nach Lukas (Göttingen: Vandenhoeck, 1969), 189; Jülicher, Gleichnisreden, 2:505; Manson, The Sayings of
Jesus, 291-92; Bailey, Poet and Peasant, 107-109; Hultgren, Parables, 146-48.
47. Plummer, Luke, 380, 386; Geoffirey Paul, “The Unjust Steward and the Interpretation of Luke 16:9,”
Theology 61 (1958), 189-93, here 192; D.R. Fletcher, “The riddle of the unjust steward: Is irony the key?” JBL
82 (1963), 15-30, here 20; J.C. Wansey, “Parable of the Unjust Steward,” ExpTim 47 (1935-36), 39-40; F.J.
Williams, “The Parable of the Unjust Steward (Luke 16:1-9). Notes on the Interpretation Suggested by the
Reverend R.G. Lunt.” ExpTim 66 (1955), 371-372; M. Krämer, Das Rätsel der Parabel vom ungerechten
Verwalter, Lk 16:1-13 (Zürich: PAS, 1972), 132-33; Richard H. Hiers, “Friends by Unrighteous Mammon: The
Eschatological Proletariat(Luke 16:9),” JAAR 38 (1970), 30-36, here 32; Ireland, Stewardship and the Kingdom
of God, 94-96; Snodgrass, Stories with Intent, 411-12.
48. As will be explained in the next footnote, Metalepsis means ‘the transgression of the boundary between
narrative levels.’ R.S. Schellenberg seeks to demonstrate that “Luke habitually blurs the boundary between the
metagiegtic world of Jesus’ stories and his own story of Jesus.” Ryan S. Schellenberg, “Which Master? Whose
Steward? Metalepsis and Lordship in the Parable of the Prudent Steward (Lk. 16:1-13),” JSNT 30 (2008), 263-
288, here 269-73.
49. According to the terminology of G. Genette’s study of narrative level, the first narrative level is the diegetic
or intradiegetic level and contains the primary narrative like Luke’s story of Jesus, and the second level is the
metadiegitic level like that which we find in the parables, and finally, there is extradiegetic material addressed
by the implied author like that which we find in Luke’s prologue. See Genette, Narrative Discourse: An Essay
in Method, 228-34, 92-94. Cf. M. Bal, Narratology: Introduction to the Theory of Narrative (trans. C. van
Boheemen; Toronto: University of Toronto Press, 1985), 142-49.
50. Schellenberg, “Which Master? Whose Steward? Metalepsis and Lordship in the Parable of the Prudent
Steward (Lk. 16:1-13),” 268.
103