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

3. Christological and Ecclesiological Purpose in the Travel Narrative
Thus far, I have examined and evaluated the current scholarly view about the Lukan travel
narrative in four categories, namely, from the perspective of a historical approach, redaction
critical approach, chiastic structure, and Old Testament models. The current scholarly view of
understanding the travel narrative converges on a Christological and Ecclesiological purpose.
The Christological theme is intrinsically connected with an ecclesiological intention in the
travel narrative.
3-1. Christological Purpose in the Travel Narrative
First of all, in view of redaction-criticism, it is generally accepted that the travel narrative is a
literary creation of the evangelist who is inspired by the travel motif in Mk 10:1-52. Along
this line, they contribute considerably in discovering the aim of the travel narrative. On the
whole, the redaction-criticism approach to the Lukan travel narrative reveals a strong
christological purpose and ecclesiological goal. The travel narrative is the way not only to
suffering within awareness of the necessity of Jesus’ passion and death, but also to
glorification which is expressed by the motif in 9:51. According to Robinson,
Luke makes the continuity of the history of salvation visual by means of a way, and
in the Gospel of Luke and Acts. In addition, from Old Testament models, Luke
portrays Jesus’ role and destiny in terms of the entire prophetic tradition, such as Moses,
Elijah, David and Suffering Servant. What is more, for Luke Jesus’ approach of and entrance
into Jerusalem have obviously royal and Davidic implications. The imagery of the exodus
from Egypt is also used to describe a new exodus to the Promised Land in Jesus’ journey to
Jerusalem. Jesus’ goal in Luke is Jerusalem where he fulfills his , his death and
exaltation. The journeying Lord brings the gospel of peace, and in so doing destroys Satan
and his arsenal of evil. On the other hand, during the Journey, Jesus offers the eschatological
salvation first to Israel, but Jesus is rejected by them. For this reason, the history of salvation
has become a history of doom. On the other hand, Jesus encounters Gentiles who, in contrast
to Israel, accept his salvation offer. At this point, the acceptance and rejection of Jesus’
salvation offer make the transition of salvation from Jews to Gentiles, thereby building the
scaffold of the mission to the Gentiles described in Acts too. In this regard, the travel
narrative is ambivalent, that is to say, the history of doom by rejection and the scaffold of the
mission by acceptance. In order words, for Luke Jesus’ Journey to Jerusalem is the first step
in the mission which will finally be continued to the ends of the earth.
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