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

defend him against the charges and attitudes of Jewish Christians. Moreover, in Paul’s
account before the Sanhedrin, he betrays the fact that there are greater differences within
Judaism, rather than between Christians and Pharisees. In conclusion, “Christianity as the
true Israel is faithful to the synagogue, Temple, and Scriptures (Luke 1-2; 3:8; 4:16-30;
19:45-47) and was respectful of Roman citizens and law (Luke 3:13 f.; 4:5-8; 5:27-32; 7:2-9;
20:20-26; 22:50-53; 23:1-4, 15, 20-24, 47).” 69
In particular, the five chapters of Acts (22-26)
have more to do with the defense of the charge that Paul is an apostate from the Law, and
instigates others to apostatize.
1-12. The ethical model for Christian living
70
Having establishing six criteria to find the Luke’s purpose, H.D. Buckwalter contends that
Luke “writes to show his readers how Jesus’ life stands as the ethical model for Christian
living and how the early church has imaged his likeness in their own life and witness.” 71
According to Buckwalter’s observation, Luke reveals allegiance to the theological stance of
the synoptic tradition in his employment on Mark. 72
Furthermore, he refutes P. Vielhauer’s
allegation that the Christologies of Luke are not in congruence with that of Paul, after
viewing his standpoint in light of the close correlation between the “humiliation-exaltation”
Christology of Philippians and Luke-Acts. Jesus’ humiliation and exaltation epitomized in the
Christ hymn (Phil. 2:5-11) are parallel with the literary structure and Christological emphases
in Luke-Acts. The Lord Jesus in the Gospel has revealed his servanthood thoroughly through
obedient service to the Father. In this regard, the humiliation denotes his obedience, even to
the moment of death on a cross, and the exaltation expresses God’s affirmation of it in raising
him from the dead. The above two aspects expound what Jesus’ Lordship means. As a result,
to completely understand the meaning of Jesus’ Lordship is to understand his servanthood. As
in Jesus’ obedience, Peter, Stephen and Paul in Acts loyally follow the way of Jesus. In
addition, the servanthood of the Lord Jesus in the Christ hymn becomes the ethical standard
69. Mattill, “The Purpose of Acts: Schneckenburger Reconsidered,” 122. See also Mattill, “The Jesus-Paul
Parallels and the Purpose of Luke-Acts: H.H. Evans Reconsidered,” NovT 17 (1974), 15-46; idem, “The Date
and Purpose of Luke-Acts: Rackham Reconsidered,” CBQ 40 (1978), 335-50.
70. His six criteria are as follows: readers, concrete occasion, author’s stated aim, broad textual support, unity of
Luke-Acts, and theological interest. See H.D. Buckwalter, The Character and Purpose of Luke’s Christology,
35-41.
71. Ibid., 281.
72. Ibid., 79-89.
260