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

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Part III The Lukan Parables’ Contribution to the Purpose of Luke’s Gospel Having analyzed the main Lukan parables in the travel narrative, I will now seek a unifying motif in them, and examine the role of the Lukan parables in the purpose of Luke’s Gospel. Firstly, I will pay further attention to the theological themes of the Lukan parables (chapter 5) and examine the Lukan parables in the travel narrative (chapter 6), inasmuch as it contributes to our primary interest of discovering a unifying motif in the Lukan parables. The theological themes reveal the major concerns of this Evangelist. Moreover, by exploring the travel narrative I also hope to disclose the relationship that the Lukan parables have with the Journey, and the role they play in the central section. From the results of chapters 5 and 6, I will more clearly build a unifying motif of the Lukan parables (chapter 7). Finally, in chapter 8, I will explore the role of the Lukan parables in the purpose of Luke’s Gospel by asking the question why Luke incorporated so much parabolic material in his Gospel that the other synoptic writers did not, and therefore discover what they contribute to his overall purpose.
Chapter 5 The Theological Themes of The Lukan Parables Thus far we have analyzed the major Lukan parables in the travel narrative, and now I will examine theological themes that emerge from the various Lukan parables. Of the various theological themes of the Lukan parables, 1 I have chosen four main theological themes that occur repeatedly in the Lukan parables: The marginalized, wealth and possessions, prayer, and conversion. As I examine them, I hope that the main concern of Luke will, to some extent, be revealed. Furthermore, I will show how these four theological themes correlate with the 1. J.R. Donahue divides the Lukan parables in the travel narrative into five theological themes: (1) The importance of ‘doing’ (Luke 10:25-37) and ‘hearing’ (Luke 10:38-42) the word of God as the way of discipleship, and therefore function as Luke’s theological program in the travel narrative. (2) Concern for outcasts and those on the margin of society (Luke 14:16-24). (3) A “Gospel within a Gospel,” in which Luke underlines the gratuity and unmerited quality of God’s favour (Luke 15:1-32). (4) Teaching on the danger of wealth and the proper use of possessions (Luke 12:13-21; 16:1-13; 16:14-31). (5) A strong emphasis on prayer (Luke 11:5-8; 18:1-8; 18:9-14). Donahue, The Gospel in Parable, 126-93; idem, “The Parables of Luke,” 283- 88. In a similar vein, G.W. Forbes groups the Lukan parables into six theological themes: (1) The Poor and the Marginalized (14:15-24; 16:19-31; 18:9-14). (2) Wealth and Possessions (Luke 10:25-37; 12:13-21; 14:15-24; 15:11-24; 16:1-9, 19-31). (3) The Theme of Conflict and Rejection (Luke 13:6-9; 10:25-37; 14:15-24; 15:4-7, 25-32; 16:19-31; 18:9-14). (4) Repentance (Luke 13:6-9; 14:15-24; 15:4-10, 11-24; 16:1-13, 19-31; 18:9-14). (5) Prayer (Luke 11:5-8; 18:1-8). (6) Reversal (Luke 10:25-37; 14:15-24; 15:11-24; 16:27-31; 18:9-14). Forbes, The God of Old: The Role of the Lukan Parables in the Purpose of Luke’s Gospel, 225-48. R.N. Longenecker suggests eight major topics for the theological themes of the Lukan parables: “(1) Loving and helping others (The good Samaritan, 10:25-37), (2) prayer (The persistent friend, 1:5-13; The persistent widow, 18:1-8), (3) Possessions and true riches (The rich fool, 12:13-34; The rich man and Lazarus, 16:19-31), (4) Service to God (The unproductive fig tree, 13:1-9; A proper attitude in serving God, 17:7-10; The ten minas/pounds, 19:11-27 [cf. Matt 25:14-30]), (5) The importance of the response of God (The great supper, 14:15-24 [cf. Matt 22:1-14]; The rich man and Lazarus, 16:19-31 [see also 3 above]), (6) God’s love for the lost (The lost sheep, 15:1-7 [cf. Matt 18:12-14]; The lost coin, 15:8-10; the prodigal son, 15:11-32), (7) Humility (The Pharisee and the tex collector, 18:9-14; And the “parable” in 14:7-14, which is without imagery), and (8) Shrewdness in one’s affairs (the shrewd manager, 16:1-12).” See R.N. Longenecker, (ed.), “Taking Up the Cross Daily: Discipleship in Luke-Acts,” in Patterns of Discipleship in the New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Pushlishing Co, 1996), 50-76, here 66-67. For pedagogical purposes and a more detailed analysis, Longenecker, in a later work that he edits, groups the Lukan parables under the caption, ‘Parables of the Christian Life,’ which includes particular subjects as follows: Parables on God’s Love and Forgiveness (Luke 15:1-32), Parables on Poverty and Riches (Luke 12:13-21; 16:1-13; 16:19-31), Parables on Prayer (Luke 11:5-13; 18:1-14), Strange Neighbours and Risky Care (Matthew 18:21-35; Luke 14:7-14; Luke 10:25-37), and “Everyone Who Hears These Words of Mine”: Parables on Discipleship (Luke 6:47-49; Luke 14:28-33; Luke 17:7-10; Matthew 20:1- 16). R.N. Longenecker, The Challenge of Jesus Parables. In contrast, having mentioned that the categories into which the parables are placed never totally suffice, K. Snodgrass divides the Lukan parables in the travel narrative into five categories: (1) Parables of Lostness (Luke 15:1-32), (2) Parables specifically about Israel (Luke 13:6-9; Luke 14:15-24), (3) Parables about Discipleship (Luke 10:25-37), (4) Parables about Money (Luke 12:16-21; 16:1-13; 16:19-31), and (5) Parables concerning God and Prayer (Luke 11:5-8; 18:1-8; 18:9- 14). See Snodgrass, Stories with Intent: A Comprehensive Guide to the Parables of Jesus. All things considered, the four theological themes of the Lukan parables which I take up, are in accordance with the common themes that are considered by these scholars. 158
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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
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distance from them is not merely ge
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20:12), as I have pointed out, the
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iniquity, rather than seeking to fi
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. 127 The father leaves the decisio
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the younger son here represents the
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giving too much to his children. 14
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7. The Parable of the Unjust Stewar
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simply the house. Moreover, it is m
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kingdom of God, a new epoch has ope
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might be an exception to the rule o
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means to give the steward time for
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contends Derrect, is that it is an
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econsider and re-evaluate their und
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Page 119 and 120: wealth faithfully, it is to express
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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
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Page 137 and 138: about religion or theology.” 74 E
Page 139 and 140: 9. The Judge and the Widow (18: 1-8
Page 141 and 142: addition, such a formula also appea
Page 143 and 144: The Old Testament taught the Israel
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Page 151 and 152: interweaves the two points in the a
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Page 161 and 162: eyes to heaven,” 59 “beating hi
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Page 165: subverts the expectation of the aud
Page 169 and 170: Joachim Jeremais, New Testament The
Page 171 and 172: the captives and recovering of sigh
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Page 175 and 176: marginalized, it is natural that he
Page 177 and 178: Others link complete renunciation o
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Page 183 and 184: lessing prayer of the disciples bef
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Page 191 and 192: 4. Conversion Of the parables that
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Page 207 and 208: 1-1. Lk 19:44 2 E.E. Ellis feels th
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Page 213 and 214: this context. It seems intended so
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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
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——, “An Unfinished Story abou
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Johnson, L.T. “On Finding the Luk
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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
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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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