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

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Testament rather than on Sir 35:14-25. 6 With the reference to the coming of the Son of Man in 17:22 and 18:8b, which function 7 rhetorically as an inclusion, the parable is closely tied to Jesus’ eschatological discourse in 17:22-37 where although his disciples will long to see one of the days of the Son of Man, they will not, and people going about their lives as in the days of Noah and Lot, will be caught unprepared. In the light of this view, it is most likely that Jesus’ eschatological discourse began with the question of the Pharisees in 17:20 and ends with 18:8. If so, it is reasonable to interpret the parable in the context of the whole eschatological discourse, that is to say, that the disciples never give up while they are waiting for their vindication, in contrast to the people who did not prepare for the day, namely, the day of judgment, or the coming of Son of Man, because of their preoccupation with their lives. 8 There is no consensus regarding the authenticity of the parable (18:1-8), even though the 9 authenticity of the core parable (18:2-5) is largely accepted. It seems clear that v. 1 is a Lukan introduction to the parable serving to help the reader understand the parable. 10 In 6. Schottroff, The Parables of Jesus, 190-92; idem, Lydia’s Impatient Sisters: A Feminist Social History of Early Christianity (Louisville, KY: Westminster John Knox Press, 1995), 101; Herzog, Parables as Subversive Speech, 220-25; Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 200. 7. V. 8 also forms an inclusion with v. 1. See Green, Luke, 637; Walter L. Liefeld, “Parables on Prayer (Luke 11:5-13; 18:1-14),” 252-54, in ed., R.N. Longenecker, The Challenge of Jesus’ Parables (Grand Rapides: Eerdmans, 2000). 8. Talbert, Reading Luke: A Literary and Theological Commentary on the Third Gospel, 169; Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 198; Liefeld, “Parables on Prayer (Luke 11:5-13; 18:1-14),” 252-54; Schottroff, The Parables of Jesus, 192-93; Snodgrass, Stories with Intent, 457; Kilgallen, The Twenty Parables of Jesus in the Gospel of Luke, 142-43. On the other hand, Stephen Curkpatrick contends that the parable (vv. 2-5) and the parable-frame (vv. 1-8) each provide quite a different eschatology, thereby indicating the reality of the reign of God being present among the believing community, in the case of the former, and faithful perseverance until the coming of the Son of Man in case of the latter. In doing this, the widow’s concern for justice in vv. 2-5 fades into future eschatology and the perseverance of the elect by Luke’s framing of the parable. Stephen Curkpatrick, “Dissonance in Luke 18:1-8,” JBL 121 (2002), 107-21, here 117-20. 9. Although Fitzmyer and Donahue view v. 6 raising attention to what the judge said as part of the parable in the sense that the parable centers on the conduct of the judge, not the importunate widow, most of interpreters consider vv. 2-5 as the core parable. See Fitzmyer, The Gospel According to Luke, 1176-77; Donahue, The Gospel in Parable, 181. 10. Jeremias, Parables, 156; D.R. Catchpole, “The Son of Man’s Search for Faith (Lk 18:8b),” NovT 19 (1977), 81-104, here 90; Fitzmyer, The Gospel According to Luke, 1176; Marshall, Luke, 671; Edwin D. Freed, “The Parable of the Judge and the Widow (Luke 18:1-8),” NTS 33 (1987), 38-60, 39-40; Scott, Hear Then the Parable, 176; Hedrick, Parables as Poetic Fictions: The Creative Voice of Jesus, 187; Herzog, Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed, 218; Francois Bovon, “Apocalyptic Traditions in the Lukan Special Material: Reading Luke 18:1-8,” HTR 90 (1997), 383-91, 385; Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 198; Hultgren, Parables, 253; Stein, Luke, 444; Barbara, E. Reid, “Beyond Petty Pursuits and Wearisome Widows: Three Lukan Parables,” Int 56 (2002), 284-94, 290; Stephen Curkpatrick, “Dissonance in Luke 18:1-8,” 107-21; idem, “A Parable Frame-up and Its Audacious 131
addition, such a formula also appears in Luke 19:11. It is tenable that the introduction contains the main point of the parable, in opposition to the argument that Luke misses and distorts the main point of the parable through the introduction. 11 On the one hand, many scholars 12 regard vv. 6-8a as a secondary application of the parable either by pre-Lukan tradition or Luke. Their arguments stem largely from the fact that the notions of vv. 6-8a are in an incorrigible dissonance with the core parable (vv. 2-5). On the other hand, it is argued that vv. 6-8a is defended as original to the parable by other scholars. 13 Here vv. 6-8a at least can be defended as original in that if the parable ends without this application, including v.1, the reader then is left with vagueness on what the parable means, and in that if the unjust judge as a rogue figure is used as an analogy to God, lest the audience misunderstands it, there is a need to explain it in detail, as here a fortiori argument. 14 With respect to the authenticity of v. 8b, most of the commentaries agree that it was derived from pre-Lukan tradition. Notwithstanding the arguments of an overwhelming Reframing,” NTS 48 (2003), 22-38; Wendy Cotter, “The Parable of the Feisty Widow and the Threatened Judge (Luke 18:1-8),” NTS 51 (2005), 328-43, here 329; Snodgrass, Stories with Intent, 456. 11. Marshall, Luke, 670-71; Blomberg, Parables, 273; Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 198-99. Against this argument, see especially Curkpatrick, “Dissonance in Luke 18:1-8,” 107-108; idem, “A Parable Frame-up and Its Audacious Reframing,” 22-23; Reid, “A Godly Widow Persistently Pursuing Justice: Luke 18:1-8,” 290-291. 12. Linnemann and Freed in particular regard the whole story (vv. 1-8) as secondary. E. Linnemann, Parables of Jesus, 187-88; Freed, “The Parable of the Judge and the Widow (Luke 18:1-8),” 38-60. For viewing vv. 6-8a as a secondary application of the parable, see also Bultmann, History, 175-76; Schweizer, Luke, 278; Maddox, The Purpose of Luke-Acts, 127; Scott, Hear Then the Parable, 177, Goulder, Luke: A New Paradigm, 661; C.F. Evans, Saint Luke, 635-36, 638-39; Herzog, Parables as Subversive, 220; R.M. Price, The Widow Traditions in Luke-Acts: A Feminist-Critical Scrutiny (Atlanta: Scholars Press, 1997), 191-94; Bovon, “Apocalyptic Traditions in the Lukan Special Material: Reading Luke 18:1-8,” 385-91; Barbara E. Reid, “A Godly Widow Persistently Pursuing Justice: Luke 18:1-8,” Biblical Research 45 (2000), 25-33, 28; idem, “Beyond Petty Pursuits and Wearisome Widows: Three Lukan Parables,” 290; Stephen Curkpatrick, “Dissonance in Luke 18:1- 8,” 107-108; idem, “A Parable Frame-up and Its Audacious Reframing,” 22-23; Cotter, “The Parable of the Feisty Widow and the Threatened Judge (Luke 18:1-8),” 330. 13. Jeremias concludes that the story derived from Jesus of Nazareth on the grounds that vv. 6-8 have Aramaizing features that indicate pre-Lukan and Palestinian on linguistic grounds. Jeremias, Parables, 153-57. For the similar opinions, see W.G. Kümmel, Promise and Fulfilment: The Eschatological Message of Jesus (London: SCM Press, 1957), 59; Ellis, Luke, 213; Marshall, Luke, 670-71; Bailey, Through Peasant Eyes, 129; F.W. Danker, Jesus and the New Age: A Commentary on St. Luke’s Gospel (Philadelphia: Fortress, 1988), 294- 95; Catchpole, “The Son of Man’s Search for Faith,” 81-104; J.M. Hicks, “The Parable of the Persistent Widow (Luke 18:1-8),” ResQ 33 (1991), 209-23, 210-12; Blomberg, “Interpreting the Parables of Jesus: Where Are and Where Do We Go from Here” CBQ 53 (1991), 50-78, 75; J. Lieu, The Gospel of Luke (Peterborough: Epworth, 1997), 138-40; T.K. Seim, The Double Message: Patterns of Gender in Luke-Acts (Edinburgh: T & T Clark, 1994), 244 n. 175; F.S. Spencer, “Neglected Widow in Acts 6:1-7,” CBQ 56 (1994), 715-33, here 724-25; Green, Luke, 636-43; Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 199; Hultgren, Parables, 257-59; Snodgrass, Stories with Intent, 455-56. 14. Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 199; Hultgren, Parables, 257-58; Snodgrass, Stories with Intent, 455-57. 132
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THE ROLE OF THE LUKAN PARABLES IN T
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Acknowledgements Even though writin
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6-3. The Parables of The Lost Coin
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Abbreviations AB Anchor Bible ABD D
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SVTQ Saint Vladimir’s Theological
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Chapter 1 Introduction 1. Research
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the Lukan parables, examining the t
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Chapter 2 A History of Research of
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parables, the soliloquies function
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links between the parables and thei
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Peasant and The Oriental Versions.
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Greg W. Forbes 59 sets out not only
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Chapter 3 A Methodological basis fo
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those of the evangelists. “There
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estore their power and sense of dra
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Secondly, irrespective of how the p
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of the framing structure and in the
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Part II An Analysis of the Lukan Pa
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sever relations with the preceding
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of neighbour, the lawyer would beli
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the Samaritans clearly appears not
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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
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(the petitioner) The noun , there
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although he knows that it is second
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The rich man in the parable intends
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the parable. V. 21 is a repetition
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either pointing to the meaning of t
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ear fruit (Lev 19:23), 14 whereas B
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parable, namely the three years and
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5. The Great Banquet (14: 15-24) 5-
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symposia give the background for un
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through Jesus’ ministry. Furtherm
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ecause it is ready.’ People shoul
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In addition to Kilgallen’s view,
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and maintaining sociability and the
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version in the Gospel of Truth may
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shoulders may be commonplace from a
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imagination and are unconvincing. I
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6-3-1. The Analysis of the Parable
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woman is simply compared to the ang
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With respect to the authenticity of
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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 and 102: 7. The Parable of the Unjust Stewar
Page 103 and 104: simply the house. Moreover, it is m
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: 9. The Judge and the Widow (18: 1-8
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
Page 179 and 180: 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
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sources regarding conversion texts,
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and behaviour required of people to
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gives a promise to do fourfold rest
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the crowd in Jerusalem and Agrippa.
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formation. 28 Secondly, conversion
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eligion. 37 However, Bailey fails t
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comes to a conclusion that conversi
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1-1. Lk 19:44 2 E.E. Ellis feels th
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Linking 19:38a with the prefiguring
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1-4. Lk 19:28 16 17 J. Székely agr
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this context. It seems intended so
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2. The Interpretational Approaches
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main focus seems to be on reconcili
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doing, he notes that Luke in partic
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Luke made use of material available
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which prevail in Hellenistic and bi
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Jesus’ words and deeds have a fun
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e) 11:14-36 e’) 17:11-37 Healing
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arrangement that offer the Journey
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truth.” 40 Rather than simply on
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in the travel narrative Luke’s pu
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number of cycles of the Writings (t
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travel narrative, Luke integrates t
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Promised Land. The Lukan exodus mot
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3. Christological and Ecclesiologic
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the Journey also requires total aba
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ut also teaches that it is our task
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eschatological crisis has arisen fr
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the judge saying, “vindicate me a
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presented as love and forgiveness.
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officials would have had the compet
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Luke’s readers would have been ab
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the church through the activity of
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Gentile believers who are heirs to
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proclaiming its universal message,
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Sterling mentions, to understand Ch
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the new context of the Hellenistic
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was modeled on that of Israel, and
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defend him against the charges and
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Stein, unlike Conzelmann’s conten
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follows, I will explore the purpose
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c) just as they were delivered to u
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of Greek historiography, both in ge
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as a neutral force for various reas
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separate groups, since according to
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desired impact of his works on read
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traditional arrangement of the mate
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doctrinal correctness. 73 In any ev
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accepted because of their response
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Christians by means of this ethos o
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early Christians were divided, howe
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2-2-2-1. Gentile Christians Many sc
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offer plausible causes concerning t
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understanding Luke’s view of the
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P. Esler feels that the primary con
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Luke seeks to reassure his readers
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Luke looks backwards on the Scriptu
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superficial and fickle in their res
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Paul’s sermons, God has raised Je
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3. The Role of the Lukan Parables i
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instruction for the Christian life,
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oppressed, to proclaim the acceptab
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prayer, Christians must seek to kno
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Jerusalem. Jesus’ goal in Luke is
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problems, and that it is fairly har
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likely challenge the faith-life of
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Nations,” in Jesus and the Herita
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Bockmuehl, Markus, “Why not Let A
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Biblical Association of America, 19
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——, “The Delineation of the L
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——, “The Pharisee and the Pub
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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
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Matera, Frank J. “Jesus’ Journe
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Sheffield: Sheffield Academic Press
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Phillips, T.E. “Reading Recent Re
Page 349 and 350:
Robert H. Stein, “The Genre of th
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Sherwin-White, A. N. Rome Society a
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of the Fig-Tree Pericope in Mark’
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Warden, Duane, “The Rich Man and
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Abstract For the most part, Lukan p
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Abstrak Die Lukas-gelykenisse is al
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