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

as a neutral force for various reasons: 16 First, through the use of (‘and I also,’ ‘for me
as well’) in verse 3, Luke identifies himself with the contemporary literary activities of his
predecessors. Second, in composing an account, it is natural to use the term. Third, the term
is in the main used in the papyri for undertaking a project, and has no allusion to failure in its
usages. On the other hand, others hold that the term is pejorative, and give several
evidences: 17 First, the term occurs in Acts 9:29 and 19:13 with a negative sense which
express unsuccessful attempts. Second, Luke’s emphasis on accuracy and research seems to
denote that previous works, to a certain extent, needed some improvement. Third, the church
fathers like Origen and Jerome, 18 and Eusebius 19
also took the term in a negative sense.
Though it is difficult to decide between the two views, taking all into consideration, it seems
inevitable that Luke at least in some respects saw a need to improve upon earlier reports of
his forerunners about Jesus.
In describing the previous accounts, Luke employs , which means
to compile an orderly account. It is most likely that the verb , in contrast to oral
tradition, means to draw up an orderly account in writing. G. Delling mentions that the verb
20
presents the movement from oral to written tradition. Still the term itself cannot also
exclude a reference to oral tradition. Since the term was used by ancient historians as a
technical expression for different kinds of recounting, it is broad enough to refer to oral or
written accounts. 21
As regards the term (‘an orderly account’), Green argues that
for Luke “narrative” is “proclamation” beyond simply a rhetorical device or a
technical term on the grounds that Luke employs the cognate verb “for the act of describing
God’s mighty deeds” in Acts 9:27, 12:17, 8:33 and Luke 8:39, 9:10. Luke bears the use of
history in mind to persuasively convey understanding of God’s work in Jesus and the early
church. In line with this, Luke uses the narrative account as the medium of proclamation, in
16. H. Moulton and G. Milligan, The Vocabulary of the Greek Testament (Grand Rapids: Eerdmans, 1974), 250-
51; Maddox, The Purpose of Luke-Acts, 4-6; Stein, “Luke 1:1-4 and Tradionsgeschichte,” 423; Bock,
“Understanding Luke’s Task: Carefully Building on Precedent (Luke 1:1-4),” 188.
17. Godet, Luke, 1:55; C.F. Evans, Saint Luke, 123; Hendriksen, 54-55; Creed, Luke, 3; Fitzmyer, The Gospel
According to Luke, 292; Felix, “Literary Dependence and Luke’s Prologue,” 70.
18. Origen, Homily on Luke, I. See also C.F. Evans, Saint Luke, 123.
19. Eusebius H.E. 3.24.15.
20. G. Delling, “,” TDNT, VIII, 32-33.
21. W.C. van Unnik, “Luke’s Second Book and the Rules of Hellenistic Historiography,” in ed., J. Kremer, Les
Actes des Apôtres: traditions, redaction, theólogie (Leuven: Leuven University Press, 1979), 37-60, here 40-42;
idem, “Once More St. Luke’s Prologue,” Neotestamentica 7 (1973), 7-26; I.J. Du Plessis, “Once More: The
Purpose of Luke’s Prologue (Lk 1:1-4),” 262-63; Marshall, Luke, 41; Bock, “Understanding Luke’s Task:
Carefully Building on Precedent (Luke 1:1-4),” 189.
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