the role of the lukan parables in terms of the purpose of luke's gospel
the role of the lukan parables in terms of the purpose of luke's gospel the role of the lukan parables in terms of the purpose of luke's gospel
glance, appears pessimistic, but in the end she triumphs. Now that she realizes that there is no point in appealing to the judge’s honour and his compassion, she decides to test the limits of his expediency. The widow refuses to accept her predestined role in the unreasonable social system, and breaks social barriers and crosses forbidden social and gender boundaries. The result of her shameless behaviour is finally a just verdict, namely, justice. 62 In a similar vein, Cotter argues that the parable is a burlesque of the whole justice system, but also gives the readers a prophetic insight through its mockery of the justice system. The boldness of the widow in the parable is expressed in her frequent visits in the public male domain of the courts, and her command to the judge without any title of respect for him. At the same time it indicates an outrageous refusal to conform to the social scripts defined by the elites. Only such boldness carries a possible threat to the elites, and strongly shakes the system. The commentaries (v. 1 and 6-8), however, strive to move the feisty widow back into 63 the conventional role of a meek woman in consonance with society’s conventions. Even though Herzog and Cotter’s social analysis gives an insight into understanding the parable, it does not seem to be a proper understanding of the parable, since they excessively ignore the context surrounding the parable. Curkpatrick contends that there is dissonance between the parable (vv. 2-5) and its frame (vv. 1, 6-8) due to the framing of the parable, not a problem with the sources. For him, while the parable (vv. 2-5) is about “justice,” the framed parable (vv. 1-8) is about “prayer,” “perseverance,” and “vindication.” The frame is also formed as an allegory, move of the central character of the parable and a minori ad maius argument. Since the interpretive frame has eclipsed the central issue in the parable, i.e. “justice,” he seeks to build up a more adequate frame for the parable within the gospel, consistent with the rhetorical and theological impetus of that gospel, that is, within the theological impetus of Luke’s widow 64 tradition, and in the textures of reversal in the Magnificat. It is doubtful, however, whether such an attempt can solve the problem of dissonance between the parable and its frame. In addition, such an attempt might distort the intention of the writer of the Gospel. The parable not only makes two main points from one of the characters in the story, that is, the certainty of God’s hearing prayer and persistence in prayer, but also tightly 62. Herzog, Parables as Subversive, 215-32, especially 224, 230. 63. Cotter, “The Parable of the Feisty Widow and the Threatened Judge,” 328-43, here 332-36, 342-43. 64. Curkpatrick, “Dissonance in Luke 18:1-8,” 107-21; idem, “A Parable Frame-up and Its Audacious Reframing,” 22-38. 141
interweaves the two points in the application (v. 1 and vv. 6-8). 65 The first point drawn from the character of the judge, after the telling of the parable, appears in a fortiori argument, that if an unjust judge will finally grant the request of a widow, how much more will God vindicate his people who cry to him day and night? There is at the same time a contrast between the judge and God, the contrast in which God, as opposed to the judge, is mercifully patient with the requests of the people, but also will vindicate quickly, unlike the judge’s delay. The second point, persistence in prayer, is derived from the widow who kept coming to the judge saying, “vindicate me against my adversary” (v. 3, 5b, 7a and 1). It is entirely based on confidence to be vindicated by God (vv. 7-8a), and goes further to the faith (v. 8b) to always pray and not lose heart, until the coming of the Son of the Man. The evidence of faithfulness and alertness is seen in prayer itself, which reveals constant fellowship with God. The matter of how we remain faithful until the coming of the Son of the Man, is certainly persistence in prayer. 66 65. Blomberg, Parables, 273; Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 208-210. 66. E. Glenn Hinson, “Persistence in Prayer in Luke-Acts,” RevExp 104 (2007), 721-36. 142
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<strong>in</strong>terweaves <strong>the</strong> two po<strong>in</strong>ts <strong>in</strong> <strong>the</strong> application (v. 1 and vv. 6-8). 65 The first po<strong>in</strong>t drawn from<br />
<strong>the</strong> character <strong>of</strong> <strong>the</strong> judge, after <strong>the</strong> tell<strong>in</strong>g <strong>of</strong> <strong>the</strong> parable, appears <strong>in</strong> a fortiori argument, that<br />
if an unjust judge will f<strong>in</strong>ally grant <strong>the</strong> request <strong>of</strong> a widow, how much more will God<br />
v<strong>in</strong>dicate his people who cry to him day and night? There is at <strong>the</strong> same time a contrast<br />
between <strong>the</strong> judge and God, <strong>the</strong> contrast <strong>in</strong> which God, as opposed to <strong>the</strong> judge, is mercifully<br />
patient with <strong>the</strong> requests <strong>of</strong> <strong>the</strong> people, but also will v<strong>in</strong>dicate quickly, unlike <strong>the</strong> judge’s<br />
delay. The second po<strong>in</strong>t, persistence <strong>in</strong> prayer, is derived from <strong>the</strong> widow who kept com<strong>in</strong>g to<br />
<strong>the</strong> judge say<strong>in</strong>g, “v<strong>in</strong>dicate me aga<strong>in</strong>st my adversary” (v. 3, 5b, 7a and 1). It is entirely based<br />
on confidence to be v<strong>in</strong>dicated by God (vv. 7-8a), and goes fur<strong>the</strong>r to <strong>the</strong> faith (v. 8b) to<br />
always pray and not lose heart, until <strong>the</strong> com<strong>in</strong>g <strong>of</strong> <strong>the</strong> Son <strong>of</strong> <strong>the</strong> Man. The evidence <strong>of</strong><br />
faithfulness and alertness is seen <strong>in</strong> prayer itself, which reveals constant fellowship with God.<br />
The matter <strong>of</strong> how we rema<strong>in</strong> faithful until <strong>the</strong> com<strong>in</strong>g <strong>of</strong> <strong>the</strong> Son <strong>of</strong> <strong>the</strong> Man, is certa<strong>in</strong>ly<br />
persistence <strong>in</strong> prayer. 66<br />
65. Blomberg, Parables, 273; Forbes, The God <strong>of</strong> Old: The Role <strong>of</strong> <strong>the</strong> Lukan Parables <strong>in</strong> <strong>the</strong> Purpose <strong>of</strong> Luke’s<br />
Gospel, 208-210.<br />
66. E. Glenn H<strong>in</strong>son, “Persistence <strong>in</strong> Prayer <strong>in</strong> Luke-Acts,” RevExp 104 (2007), 721-36.<br />
142
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