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

travel narrative, Luke integrates the Deuteronomistic view of Israel’s history and the Moses
typology, that is, the rejected prophet and the prophet like Moses. He goes so far as to
underline that the fourfold scheme of the prophet like Moses of Deuteronomy extends to
Luke’s entire work: 59
a) The calling to a journey mission: Jesus (Lk 9:29-35); Moses-
Stephen (Acts 7:30-32, 38); Paul (Acts 9:3-19; 22:6-11; 26:12-18). b) The call to suffering
and rejection by the whole people of Israel: Jesus (Lk 9:18-50); Moses-Stephen (Acts 7:23-
29); Paul (Acts 9:16-30; 22:18; 26:17). c) The journey is a mission of salvation to the central
place of all Israel (Jerusalem): Jesus (Lk 9:51-19:44); Moses-Stephen (Acts 7:7, 17, 35-46);
Paul (Acts 19:21-28:31). d) The journey ends with rejection by a stubborn nation, and at the
same time the salvation is given to the children of Abraham, to the outcasts, and to the
nations of the world: Jesus (Lk 14:44-49, Acts 1:8); Moses-Stephen (Acts 7:42-50); Paul
(Acts 21:27-28:31).
In spite of giving great insight into the Lukan travel narrative, important problems arise
from Moessner’s arguments. First of all, it is doubtful whether Luke could have found the
fourfold portrait of the prophetic mission of Moses in Deuteronomy. It appears to be a
concept in the mind of Moessner rather than in that of Luke. Moreover, the Deuteronomistic
view of Israel’s history which is brought over from Steck by Moessner, shows a lot of
weakness in using it as a standard. Such a hypothesis gets no support from the whole of the
OT, and the features of the Deuteronomistic view of Israel’s history by O.H. Steck occur
outside Deuteronomy. It is even doubtful whether Luke perceived it in the same way that
Steck does.
W.M. Swartley above all finds that the Synoptic Gospels take a common structure that
forms a Galilean section, a Journey to Jerusalem section, and a Jerusalem section. Israel’s
fundamental faith traditions have framed the content and structure of Jesus’ story in the
60
Synoptics. In turn, the exodus and Sinai tradition have influenced the Galilean sections.
The temple tradition has a bearing on the Jerusalem section, and the tradition of the Kings has
appeal for the Passion story. The conquest tradition in Exodus and Deuteronomy that God is
with the people and moves with them to the Promised Land, influences the synoptic travel
narrative. 61
In essence he agrees with Evans, Drury, Goulder and Moessner that the travel
81-257.
59. Ibid., 306.
60. W.M. Swartley, Israel’s Scripture Traditions and the Synoptic Gospels. Story Shaping Story (Peabody:
Hendrickson Pubishers, 1994), 1, 4-5.
61. Ibid., 10-21, 32-43, and 95-153.
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