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

there is no explicit reference to the role of faith as in the Pauline epistles. As for ,
there is a question as to whether it indicates “rather than,” exclusively or “more than”
comparatively. Doran claims that if one reads as “having been pronounced
,” it is possible to compare who is more upright or who is more observant of their
duty toward God. 68 In this context, it is desirable, however, that God justified the Tax
collector rather than the Pharisee, that is, God did not justify the Pharisee. 69
On the other hand, Scott contends that the original audience would not have agreed with
Jesus’ pronouncement, since there is no sign of true repentance as mention of restitution or
restoration of the amount he had deceived others. He argues that the story overthrows the
metaphorical structure that views the temple as the kingdom of God, because the audience’s
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expectations of what ought to happen in the temple area are shattered. Although Jesus’
pronouncement seemingly seems to be absurd, Jesus in no way is denying the need for
compensation or a change of lifestyle, 71 whereas, as far as repentance is concerned, Jesus’
attitude is indeed consistent in the sense that there is no condition or prerequisite for God’s
initial acceptance (Luke 5:18-26; 15:11-32; 19:1-10. Cf. 6:20-21; 7:36-50; 16:19-31). 72
In
addition, there is no indictment of the Temple in the parable, nor any negative expression or
attitude toward the Temple.
Even though many scholars, as have been pointed out above, are inclined to cast doubt on
authenticity of v. 14b, it is convincing that v. 14b came from Jesus from the outset, as a
proverb which would have been uttered many times, in many circumstances by Jesus, for v.
14b is fitting not only for the parable, but also for the entire Gospels’ teaching which evokes
humility before God. The readers, as a matter of fact, cannot obviously learn why the tax
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collector is justified unless they take v. 14b as original with the parable. The phrase is an
exact parallel to 14:11 where “for everyone who exalts himself will be humbled, and he who
Hendrickx, The Parables of Jesus, 241.
68. Doran, “The Pharisee and the Tax Collector: An Agonistic Story,” 262. See also Linnemann, Parables, 62,
144 n. 11; Nolland, Luke, 878-79. On the other hand, J.B. Cortés, through text-criticism, proposes that
, instead of is a more proper reading, insisting that the phrase can be read
exclusively rather than comparatively. Cortés, “The Greek Text of Luke 18:14a: A Contribution to the Method of
Reasoned Eclecticism,” CBQ 46 (1984), 255-273, here 262-63, 269-70.
69. Kilgallen, “The Pharisee and the Publican (Luke 18:9-14): The Point?” ExpTim 114 (2003), 157-59, here
158.
70. Scott, Hear Then a Parable, 95-97.
71. Repentance is typically regarded as a turning away from sinful ways and back toward God.
72. Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 219.
73. Snodgrass, Stories with Intent, 472.
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