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

collector on a par with swindlers, rogues, and adulterers by means of the contemptuous word,
, 47 and he enumerates what he does do, that is, fasting and tithing. He fasts
twice a week, and he gives tithes of all that he gets. The fasting was prescribed only on the
Day of Atonement (Lev 16:29-34; 23:27-32; Num 29:7), and a day of national repentance
(Zech. 7:3, 5; 8:19), though it is not plain to what extent a day of national repentance was
kept. The Pharisees regularly fasted on Mondays and Thursdays, twice a week, in conformity
with the disciplined piety practice of his group. 48 In addition, fasting was regarded not only
as a virtuous and meritorious act for the purpose of penance, mourning, and remorse, but also
as preparation for service, communion with God, and the Messiah. 49 On the other hand,
tithing was required on agricultural products (Deut. 14:22-27; 24:22-23). According to
Mishnah, 50
Scribes used to debate on whether produce of the farm and garden was applied in
tithing, some scribes contended that all kinds of produce, namely, mint and dill and cumin,
were tithed (Matt 23:23; Luke 11:42). Wider tithing thus appears to have been practiced at
Jesus’ time, though it is uncertain that whether tithing of all kinds of produce was strictly
observed in first-century Judaism. At any rate, here it is important to note that the Pharisee’s
fasting and tithing went further and beyond the demands of the law.
Concerning the Pharisee’s fasting and tithing, there are some distinctive arguments.
Friedrichsen feels that his fasting and tithing should be taken as meritorious deeds for the sins
of Israel, not as an act of repentance for himself, or for the sake of others who did not tithe or
51
could not, not for the Pharisee’s own benefit. In a similar view, Evans holds that the
Pharisee in the parable is observing the teaching of the law, showing verbal and thematic
congruence between the parable and Deuteronomy 26. 52
Yet they are simply making too
47. Fitzmyer, The Gospel According to Luke, 1187; Forbers, The God of Old: The Role of the Lukan Parables in
the Purpose of Luke’s Gospel, 214; Hultgren, Parables, 123; Friedrichsen, “The Temple, A Pharisee, A Tax
Collector, and The Kingdom of God: Rereading a Jesus Parable,” 109.
48. Did. 8.1; Fitzmyer, The Gospel According to Luke, 1187; Nolland, Luke, 876; Bock, Luke, 1463; Forbers,
The God of Old, 214; Hultgren, Parables, 123; Friedrichsen, “The Temple, A Pharisee, A Tax Collector, and The
Kingdom of God: Rereading a Jesus Parable,” 110. Cf. Str-B, II, 241-44; IV, 77-114; E. Schürer, The History of
the Jewish People in the Age of Jesus Christ(175 BC-AD 135), II (ed., and rev. G. Vermes et al.; T. & T. Clark:
Edinburgh, 1987), 483-84.
49. Nolland, Luke, 876; Hultgren, Parables, 126; Green, Luke, 647; Farris, “Tale of Two Taxations,” 28;
Friedrichsen, “The Temple, A Pharisee, A Tax Collector, and The Kingdom of God: Rereading a Jesus Parable,”
110.
50. m. Ma’as. 1.1-5.8; m. Šeb. 9.1.
51. Friedrichsen, “The Temple, A Pharisee, A Tax Collector, and The Kingdom of God: Rereading a Jesus
Parable,” 111.
52. See Craig A. Evans, “The Pharisee and the Publican: Luke 18:9-14 and Deuteronomy 26,” 342-55; Fred
Holmgren, “The Pharisee and the Tax Collector: Luke 18:9-14 and Deuteronomy 26:1-15,” Int 48 (1994), 252-
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