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

Theophilus about the divine origins and derivation of the new movement (Luke 1:4).
Furthermore, Luke elaborates on how the movement was rejected by most Jews, and at the
same time how Gentiles could be included in it, on the grounds of the design of God,
Scripture and Jesus’ ministry and teaching. In this respect, the issue of Jewish rejection
provokes Luke’s pastoral concern to write Luke-Acts, so that Theophilus can remain in
faithfulness, commitment and perseverance. 60
Luke writes for anyone who felt this tension
rather than just for this one person. Jewish Christians who are troubled by the rejection of the
gospel and Jesus by most Jews, and the Gentile openness to the gospel, could learn that God
directed the affair according to his plan.
1-9. An apologia for Christians related to Judaism
L.T. Johnson concentrates on the fact that Jewish apologetic literature contemporary to Luke-
Acts held a dual function to defend Jews against “misunderstanding” and “persecution”, and
that it played a significant role for the Jewish readers themselves. That is to say, by bringing
an outsider perspective to connect with them, apologetic literature enabled them to
understand their own traditions within a pluralistic context. At the same time, it offers
“security” or “reassurance” to Jewish readers by substantiating within a pluralistic, cultural
context the antiquity and inherent value of their traditions. In the same way, he argues, this is
taking place in Luke-Acts. To the outside Hellenistic reader, the Christian movement is
denoted “as a philosophically enlightened, politically harmless, socially benevolent and
philanthropic fellowship”, while to insiders it enables them to interpret the Gospel “within the
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context of a pluralistic environment composed of both Jews and Gentiles.” According to
Johnson, cautious Gentile Christians to whom Luke’s narrative was primarily addressed
experience severe uncertainty, because of two historical facts: Namely, Jewish rejection of the
Gospel, and the Gentile acceptance of it. Such uncertainty leads them to question the
faithfulness of the God in whom they had trusted. Luke writes then to give his readers
security by means of theodicy, just as Paul did in Romans 9-10. By addressing events in order,
Luke presents “how God first fulfilled his promises to Israel, and only then extended these
blessings to the Gentiles.” As God has manifested himself faithful to the Jews, the Word that
reached the Gentiles was therefore entirely trustworthy. By confirming that the story of Jesus
60. Bock, “Luke,” in ed., S. Mcknight and G.R. Osborne, The Face of New Testament Studies: A Survey of
Recent Research (Grand Rapids, Mich.: Baker Academic, 2004), 349-72, here 350-51.
61. Johnson, The Gospel of Luke, 3-10, especially 9.
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