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
and disputable. 43 Secondly, they are inclined to fall into the danger of pure subjectivism because they restrict themselves to thematic agreements. Marshall points out that such attempts have the danger of forcing the text, and Fitzymyer also shows a rather sceptical attitude towards the chiastic structure expressed by Talbert. 44 With respect to a chiastic structure, the main question is, “could it possibly be understandable for the reader?” in a situation when the Gospel is simply read aloud in a temporal succession from the outset to the end. Nevertheless, the chiastic structures give us in reality considerable insight into understanding the Journey. If we direct attention to these frames that Luke gives, we can obviously figure out the theological significance of the Journey better. 2-4. Old Testament Models Driven by the OT, scholars strive to settle the tension between the form and content in the travel narrative in many ways based on the OT: Moses, Elijah, Davidic King, Suffering Servant, exodus, and the like. What is quite obvious to the scholars who investigate the use of 45 the OT in Luke-Acts is that the NT writer has consciously used the OT, as well as had been influenced unconsciously by the OT. In line with C.F. Evans’s ‘Christian Deuteronomy’ that 43. See the chiastic structures of Gould, Bailey, Talbert, Blomberg, Farrel, and Schweizer. 44. See Marshall, Luke, 402; Fitzmyer, The Gospel According to Luke, 96-97. 45. See D.L. Bock, Proclamation from Prophecy and Pattern, Lucan Old Testament Christology (JSNTSup 12; Sheffield: Sheffield Academic Press, 1987), 49-51; idem, “The Use of the Old Testament in Luke-Acts: Christology and Mission,” in ed., D.J. Lull, SBL 1990 Seminar Papers (Atlanta: Scholars Press, 1990), 494-511; J.T. Sanders, “The Prophetic Use of the Scriptures in Luke-Act,” in ed., C.A. Evans and W.F. Stinespring, Early Jewish and Christian Exegesis: Studies in Memory of William Hugh Brownlee (Atlanta: Scholars Press, 1987), 191-98; Thomas L. Brodie, “Luke-Acts as an Imitation and Emulation of the Elijah-Elisha Narrative,” in ed., Earl Richard, New Views on Luke and Acts (Collegeville: MN: Liturgical Press, 1990), 78-85; F. Bovon, “The Role of the Scriptures in the Composition of the Gospel Accounts: The Temptations of Jesus (Lk4:1-13 par.) and the Multiplication of the Loaves (Lk 9:10-17 par.),” in ed., G. O’Collins and G. Marconi, Luke and Acts (New York: Paulist Press, 1991), 26-31; J.A. Fitzmyer, “The Use of the Old Testament in Luke-Acts,” in ed., E.H. Lovering, SBL 1992 Seminar Papers (Atlanta: Scholars Press, 1992), 524-38; C.A. Kimball, Jesus’ Exposition of the Old Testament in Luke’s Gospel (JSNTSup 94; Sheffield: Sheffield Academic Press, 1994), 13-44, 47; Brigid, C. Frein, “Narrative Predictions, Old Testament Prophecies and Luke’s Sense of Fulfillment,” NTS 40 (1994), 22-37 J.B. Green, “The Problem of a Beginning: Israel’s Scriptures in Luke 1-2,” BBR 4 (1994), 61-86; R.L. Brawley, Text to Text Pours Forth Speech: Voices of Scripture in Luke-Acts (Bloomington, IN: Indiana University Press, 1995), 41-80; Rebecca I. Denova, The Things Accomplished among Us: Prophetic Tradition in the Structural Pattern of Luke-Acts (JSNTSup, 141; Sheffield: Sheffield Academic Press, 1997), 18-28, 112-116, 210; D.W. Pao, Acts and the Isaianic New Exodus (Tübingen: J.C.B. Mohr, 2000), 4-10, 17; K.D. Litwak, Echoes of Scripture in Luke-Acts: Telling the History of God’s People Intertextually (London: T & T Clark International, 2005), 1-34; Gail.R. O’Day, “The Citation of Scripture as a Key to Characterization in Acts,” in ed., P. Gray and Gail R. O'Day, Scripture and Traditions: Essays on Early Judaism and Christianity in Honor of Carl R. Holladay (Leiden: Brill, 2008), 207-221. 223
in the travel narrative Luke’s purpose was to outline a Christian Deuteronomy, 46 scholars expand and develop his hypothesis, or proffer other suggestions from other angles. At the outset, Evans begins with 9:51-53 and 10:1, showing that they are in a situation analogous to that of Moses who on his way to the Promised Land sends out one emissary from each tribe to spy the country. Furthermore, Jesus’ sending out seventy (two) missionaries in 10:1 is also juxtaposed with the seventy elders who were appointed by Moses to share his work. He, above all, wants to explain the reason why Luke puts Jesus’ passion, resurrection and ascension in Jerusalem just after a solemn biblical introduction with , and also inserts the collection of instructions into Jesus’ journeying to Jerusalem. In his view, this is largely because Luke had recourse to the Jewish apocalyptic work, that is probably a fragment of an original “Testament of Moses” written between 7 and 29 AD. Therefore, Luke with some ingenuity must have compiled the heterogeneous blocks out of the originally independent pericopae. Evans shows the possibility of Christian Deuteronomy through the following assumption: If a Pharisaic Quietist of the first century A.D. could take up his hopes and teaching in a book as a supplement to Deuteronomy, then it is possible that a Christian evangelist has also ordered his material with his own view as a Christian Deuteronomy: A view that it is self-evident for him to identify Jesus with a prophet like Moses in situations that form both correspondences and contrasts between the Gospel and the Law. Taking all that into consideration, Evans contends that the sequence of passages in the central section is intimately parallel to a 47 selection of texts from the book of Deuteronomy as follows: 1. Dt 1:1-46 Lk 10:1-3, 17-20 Sending forerunners 2. Dt 2-3:22 Lk 10:4-16 Inhospitable kings and cities 3. Dt 3:23-4:10 Lk 10:21-24 Special revelation 4. Dt 5:1-6:25 Lk 10:25-27 The summary of the Law 5. Dt 7:1-26 Lk 10:29-37 Relations with foreigners 6. Dt 8:1-3 Lk 10:38-42 Spiritual food 7. Dt 8:4-20 Lk 11:1-13 No privation 8. Dt 9:1-10, 11 Lk 11:14-26 Casting out wicked people and demons 9. Dt 10:12-11:32 Lk 11:27-36 Keeping God’s word, light, and frontlets 10. Dt 12:1-16 Lk 11:37-12:12 Clean and unclean 11. Dt 12:17-32 Lk 12:13-34 Richness toward God 12. Dt 13:1-11 Lk 12:35-53 Reward/punishment for faithfulness/unfaithfulness 46. C.F. Evans, “The Central Section of St. Luke’s Gospel,” 37-53. 47. This parallel table is what Denaux simply summarizes. See Denaux, “Old Testament Models for the Lukan Travel Narrative,” 300. 224
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<strong>in</strong> <strong>the</strong> travel narrative Luke’s <strong>purpose</strong> was to outl<strong>in</strong>e a Christian Deuteronomy, 46<br />
scholars<br />
expand and develop his hypo<strong>the</strong>sis, or pr<strong>of</strong>fer o<strong>the</strong>r suggestions from o<strong>the</strong>r angles.<br />
At <strong>the</strong> outset, Evans beg<strong>in</strong>s with 9:51-53 and 10:1, show<strong>in</strong>g that <strong>the</strong>y are <strong>in</strong> a situation<br />
analogous to that <strong>of</strong> Moses who on his way to <strong>the</strong> Promised Land sends out one emissary<br />
from each tribe to spy <strong>the</strong> country. Fur<strong>the</strong>rmore, Jesus’ send<strong>in</strong>g out seventy (two)<br />
missionaries <strong>in</strong> 10:1 is also juxtaposed with <strong>the</strong> seventy elders who were appo<strong>in</strong>ted by Moses<br />
to share his work. He, above all, wants to expla<strong>in</strong> <strong>the</strong> reason why Luke puts Jesus’ passion,<br />
resurrection and ascension <strong>in</strong> Jerusalem just after a solemn biblical <strong>in</strong>troduction with<br />
, and also <strong>in</strong>serts <strong>the</strong> collection <strong>of</strong> <strong>in</strong>structions <strong>in</strong>to Jesus’ journey<strong>in</strong>g to Jerusalem.<br />
In his view, this is largely because Luke had recourse to <strong>the</strong> Jewish apocalyptic work,<br />
that is probably a fragment <strong>of</strong> an orig<strong>in</strong>al “Testament <strong>of</strong> Moses”<br />
written between 7 and 29 AD. Therefore, Luke with some <strong>in</strong>genuity must have compiled <strong>the</strong><br />
heterogeneous blocks out <strong>of</strong> <strong>the</strong> orig<strong>in</strong>ally <strong>in</strong>dependent pericopae. Evans shows <strong>the</strong><br />
possibility <strong>of</strong> Christian Deuteronomy through <strong>the</strong> follow<strong>in</strong>g assumption: If a Pharisaic<br />
Quietist <strong>of</strong> <strong>the</strong> first century A.D. could take up his hopes and teach<strong>in</strong>g <strong>in</strong> a book as a<br />
supplement to Deuteronomy, <strong>the</strong>n it is possible that a Christian evangelist has also ordered<br />
his material with his own view as a Christian Deuteronomy: A view that it is self-evident for<br />
him to identify Jesus with a prophet like Moses <strong>in</strong> situations that form both correspondences<br />
and contrasts between <strong>the</strong> Gospel and <strong>the</strong> Law. Tak<strong>in</strong>g all that <strong>in</strong>to consideration, Evans<br />
contends that <strong>the</strong> sequence <strong>of</strong> passages <strong>in</strong> <strong>the</strong> central section is <strong>in</strong>timately parallel to a<br />
47<br />
selection <strong>of</strong> texts from <strong>the</strong> book <strong>of</strong> Deuteronomy as follows:<br />
1. Dt 1:1-46 Lk 10:1-3, 17-20 Send<strong>in</strong>g forerunners<br />
2. Dt 2-3:22 Lk 10:4-16 Inhospitable k<strong>in</strong>gs and cities<br />
3. Dt 3:23-4:10 Lk 10:21-24 Special revelation<br />
4. Dt 5:1-6:25 Lk 10:25-27 The summary <strong>of</strong> <strong>the</strong> Law<br />
5. Dt 7:1-26 Lk 10:29-37 Relations with foreigners<br />
6. Dt 8:1-3 Lk 10:38-42 Spiritual food<br />
7. Dt 8:4-20 Lk 11:1-13 No privation<br />
8. Dt 9:1-10, 11 Lk 11:14-26 Cast<strong>in</strong>g out wicked people and demons<br />
9. Dt 10:12-11:32 Lk 11:27-36 Keep<strong>in</strong>g God’s word, light, and frontlets<br />
10. Dt 12:1-16 Lk 11:37-12:12 Clean and unclean<br />
11. Dt 12:17-32 Lk 12:13-34 Richness toward God<br />
12. Dt 13:1-11 Lk 12:35-53 Reward/punishment for faithfulness/unfaithfulness<br />
46. C.F. Evans, “The Central Section <strong>of</strong> St. Luke’s Gospel,” 37-53.<br />
47. This parallel table is what Denaux simply summarizes. See Denaux, “Old Testament Models for <strong>the</strong> Lukan<br />
Travel Narrative,” 300.<br />
224