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

eminds us of Jesus’ rejection in Nazareth (4:23-30) at the beginning of the Galilea section
and that in the Samaritan village (9:53-56) at the beginning of the travel narrative. The entry
story functions as the beginning of the new section in that the announcements of the
foregoing sections reach their completion, with the acclamation of Jesus as king of peace and
glory. 22
Even though thus far many opinions have been suggested to try and settle the teasing
problem of the delineation of the travel narrative, it is still very difficult to determine where
the Journey ends. There is little doubt that the –formula, the pattern of Jesus’
rejection, and the repeated passion predictions, can indicate a new beginning of a section, or
at the very least a transitional point. A literary inclusio and caesura, travel notices, and
Jerusalem or the Temple as the destination of the Lukan travel narrative can also play a
significant role in determining the delineation of the end of the Journey. Even the Parable of
the Pounds has immense appeal for the delineation of the end of the travel narrative in that
the parable summarises so far the Lukan travel narrative, and still more looks ahead what will
happen to Jesus in the city Jerusalem. In spite of plenty of evidence, I am still left with the
impression that Luke does not put much emphasis on separating the travel narrative from the
section of Jerusalem, and that even Luke seems to interlace the travel narrative (9:51-19:28),
the entry story (19:29-44) and the temple section (19:45-21:38). Nevertheless, all things
considered, I prefer, and defend 19:28 as the end of the travel narrative for the following
reasons: 1. 19:11 at the beginning of the Parable of the Pounds and 19:28 form a literary
inclusio. Creating an interpretative pause at the end of the travel narrative, the parable looks
back on the whole travel section and at the same time looks forward to the events which will
happen in the Jerusalem section. 2. 19:29-34 and 9:52-56 represent similarities in sending the
disciples ahead to prepare Jesus’ arrival, and 19:39-44 and 9:52-56 also denote affinities in
the rejection motif. 3. In addition, 19:28 forms a literary inclusio with 9:51, and Bethany and
the Mount of Olives in 19:29 form a certain inclusio with 24:50 as well. 4. Just as Jesus
approaches Jericho in 18:35, which has the –formula, and enters Jericho in 19:1, so
Jesus approaches the neighbourhood of the city in 19:29, which also has the –
formula, and is in the temple in 19:45. In so doing, the Jericho and the entry section is a unit
in two movements. Accordingly, 19:29 is very likely the beginning of a new section, that is,
the Jerusalem section.
22. Ibid., 302-328.
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