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

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euphemism for repentance, the expression simply reveals his desire to get himself out of his horrible situation. 1 Even though there is certainly no mention of repentance in his monologue, it must be recognized that his confession and change are at least sincere. The expression is nonetheless something of a prelude, leading him to repentance. What is more, it is even more likely to be a prelude to repentance, given the fact that such situations as reallife boundary situations not only can grow true religion, but also can allow him to let God in. Even though the parable of the Pharisee and Tax Collector (18:9-14) directly instructs on both the manner and content of prayer which occur in comparing the Pharisee’s and the tax collector’s prayer, the parable still has sub-themes. The Tax collector in the parable plays a role as models of prayer, repentance, conversion and belief in Jesus, through the contrasting between tax collectors and Pharisees. The Pharisee may insist that his many good deeds, often exceeding even the demands of the Law, should bring him justification. Yet justification before God is pertinently expressed by a repentant heart of straightforward confession, entrusting himself to the mercy and grace of God, not by external piety as the confession of the Pharisee that “I thank thee that I am not like other men, extortioners, the unjust, adulterers, or even like this tax collector. I fast twice a week, I give tithes of all that I get (vv. 11-12).” Repentance, therefore, means honestly acknowledging that one has broken the relationship between oneself and God, and fervently desiring the restoration of that relationship. In addition, in the second part of the parable of the Rich and Lazarus (16:19-31) with in v. 30, the theme of repentance is explicit to some extent. It is here presented as the proper use of possessions, and concern for the poor. We can also view the Great Feast (14:15-24) and the parable of the Unjust Steward (16:1-13) as parables of repentance which implicitly carry images of repentance in the sense that they respectively convey the need of human response and for urgent decision in the face of eschatological crisis. Taken together, it is faith and repentance that the Christians should pursue in relationship with God. Christians restore their relationship with God in repentance, and maintain the relationship with God in faith which is particularly expressed in prayer. In conclusion, in the Lukan parables, Luke appears keen to foster, in particular, a strong sense of the life of faith that Jesus requires of his followers in the context of the Journey with the Lord Jesus to Jerusalem. In this relationship perspective, the life of faith can be divided into three categories. In the first place, the relationship of the Christians with neighbours is 1. See the foregoing part of the analysis and interpretation of The Parable of the Prodigal Son. 241
presented as love and forgiveness. Luke has a prominent emphasis on the need to love and forgive all people. Christians should love and forgive their neighbours, including enemies and sinners. It is the appropriate attitude that all the Christians should have towards their neighbours. One after the other, it is emphasized that Christians should properly use their own material possessions which are entrusted to them for service of God and the poor. The Lukan Jesus repeatedly warns of the danger of attachment to riches as an obstacle to discipleship, and calls for the positive use of wealth, especially in the form of giving alms to the poor. After all, it is the right use of wealth that Christians should pursue in relationship with material possessions. Lastly, it is especially faith and repentance that the Christians in relationship with God must bear in mind. Two prayer parables convey that prayer itself is an expression of faith towards God. Indeed, the evidence of faithfulness must be seen in prayer which presents itself as constant fellowship with God. As regards repentance, the parables related to repentance call for urgent repentance with a warning of imminent judgment, and still more describe that repentance means honestly acknowledging that one has broken the relationship between oneself and God, and fervently desiring the restoration of that relationship. All things considered, what Christians should pursue in relationship with God is faith and repentance. Given the fact that the Lukan parables’ theological themes converge in the Christian life, I conclude that a unifying motif for the Lukan parables is ‘Perspectives on the Christian life.’ Moreover, in view of the fact that the Lukan parables are placed in the travel narrative which includes the Christian life as one of the two pivotal themes, it is further evident that the Lukan parables function as parables of the Christian life. The Lukan parables were evidently intended by Luke to teach what it means to follow Jesus and how Christians should live in the world. Accordingly, a unifying motif of the Lukan Parables, as shown above, is ‘perspectives on the Christian life.’ 242
Page 1 and 2:
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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prohibition of usury might have had
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followers are strongly encouraged t
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wealth faithfully, it is to express
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here and now, not a revolutionary a
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ministry. In addition, the correct
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similarities between the Gallus and
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Jewish story on the grounds of Deut
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wealth. 27 At that time, this impor
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imply that he remained unburied, 41
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netherworld for his bad deeds which
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of the preaching of the resurrectio
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about religion or theology.” 74 E
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9. The Judge and the Widow (18: 1-8
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addition, such a formula also appea
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The Old Testament taught the Israel
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two court systems, for religious m
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authoritative teacher. The adjectiv
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however, no evidence to support his
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interweaves the two points in the a
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floating saying of Jesus, it comes
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Josephus, the NT and rabbinic liter
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they are portrayed as robbers, murd
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collector on a par with swindlers,
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eyes to heaven,” 59 “beating hi
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humbles himself will be exalted”
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subverts the expectation of the aud
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Chapter 5 The Theological Themes of
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Joachim Jeremais, New Testament The
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the captives and recovering of sigh
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preferentially opts for the poor li
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marginalized, it is natural that he
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Others link complete renunciation o
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a symbolic function for possessions
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possessions and give alms to the po
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lessing prayer of the disciples bef
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the Canticles, proclaims the fulfil
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the Lord Jesus. Jesus’ prayer in
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tells stories and composes prayers
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4. Conversion Of the parables that
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sources regarding conversion texts,
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and behaviour required of people to
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gives a promise to do fourfold rest
Page 199 and 200: the crowd in Jerusalem and Agrippa.
Page 201 and 202: formation. 28 Secondly, conversion
Page 203 and 204: eligion. 37 However, Bailey fails t
Page 205 and 206: comes to a conclusion that conversi
Page 207 and 208: 1-1. Lk 19:44 2 E.E. Ellis feels th
Page 209 and 210: Linking 19:38a with the prefiguring
Page 211 and 212: 1-4. Lk 19:28 16 17 J. Székely agr
Page 213 and 214: this context. It seems intended so
Page 215 and 216: 2. The Interpretational Approaches
Page 217 and 218: main focus seems to be on reconcili
Page 219 and 220: doing, he notes that Luke in partic
Page 221 and 222: Luke made use of material available
Page 223 and 224: which prevail in Hellenistic and bi
Page 225 and 226: Jesus’ words and deeds have a fun
Page 227 and 228: e) 11:14-36 e’) 17:11-37 Healing
Page 229 and 230: arrangement that offer the Journey
Page 231 and 232: truth.” 40 Rather than simply on
Page 233 and 234: in the travel narrative Luke’s pu
Page 235 and 236: number of cycles of the Writings (t
Page 237 and 238: travel narrative, Luke integrates t
Page 239 and 240: Promised Land. The Lukan exodus mot
Page 241 and 242: 3. Christological and Ecclesiologic
Page 243 and 244: the Journey also requires total aba
Page 245 and 246: ut also teaches that it is our task
Page 247 and 248: eschatological crisis has arisen fr
Page 249: the judge saying, “vindicate me a
Page 253 and 254: officials would have had the compet
Page 255 and 256: Luke’s readers would have been ab
Page 257 and 258: the church through the activity of
Page 259 and 260: Gentile believers who are heirs to
Page 261 and 262: proclaiming its universal message,
Page 263 and 264: Sterling mentions, to understand Ch
Page 265 and 266: the new context of the Hellenistic
Page 267 and 268: was modeled on that of Israel, and
Page 269 and 270: defend him against the charges and
Page 271 and 272: Stein, unlike Conzelmann’s conten
Page 273 and 274: follows, I will explore the purpose
Page 275 and 276: c) just as they were delivered to u
Page 277 and 278: of Greek historiography, both in ge
Page 279 and 280: as a neutral force for various reas
Page 281 and 282: separate groups, since according to
Page 283 and 284: desired impact of his works on read
Page 285 and 286: traditional arrangement of the mate
Page 287 and 288: doctrinal correctness. 73 In any ev
Page 289 and 290: accepted because of their response
Page 291 and 292: Christians by means of this ethos o
Page 293 and 294: early Christians were divided, howe
Page 295 and 296: 2-2-2-1. Gentile Christians Many sc
Page 297 and 298: offer plausible causes concerning t
Page 299 and 300: 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
Page 331 and 332:
——, “The Delineation of the L
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——, “The Pharisee and the Pub
Page 335 and 336:
University Press, 1980. Gerhardsson
Page 337 and 338:
——, “An Unfinished Story abou
Page 339 and 340:
Johnson, L.T. “On Finding the Luk
Page 341 and 342:
Lake, K. “Proselytes and God-Fear
Page 343 and 344:
Matera, Frank J. “Jesus’ Journe
Page 345 and 346:
Sheffield: Sheffield Academic Press
Page 347 and 348:
Phillips, T.E. “Reading Recent Re
Page 349 and 350:
Robert H. Stein, “The Genre of th
Page 351 and 352:
Sherwin-White, A. N. Rome Society a
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of the Fig-Tree Pericope in Mark’
Page 355 and 356:
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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