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

eference to a believer,” whilst also saying that “Luke’s work is apologetic in character.” 64 In
contrast to his claim, however, the fact that Luke uses such a formality as a literary character,
and that Luke-Acts is a proclamation of Jesus rather than an apologetic of the gospel, has
strong support. The issue as to whether Theophilus is a believer or an unbeliever is closely
related to understanding in verse 4. The term can mean “teach or instruct” (Luke
1:20; 6:47; Acts 18:25 65 ), and also in general sense can mean “report or inform” (Acts
21:24) 66 . The former then can apply to a Christian, and the latter to a non-Christian. 67 That
the work is dedicated to Theophilus can mean that through his influence Luke’s work would
have gained a wider audience than just the one individual. We can also view Theophilus as
representative of Luke’s community. 68
In verse 4, Luke states the purpose of his work, with the term which occupies
the emphatic position at the end of this long sentence. The term is usually
understood to refer to the certainty of these things that he has been taught or has heard.
However, the meaning of the term has been disputed, as either ‘correctness’,
‘reliability’, or ‘certainty-assurance’. Given the Lukan usage of the term in Acts 2:36, 21:34,
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22:30 and 25:26, he consistently uses the term to convey certainty. Dillon argues that the
‘security’ is more concerned with the words you have been taught than the facts or events. 70
Rick Strelan also holds that the term refers to the sureness of the words and the soundness of
their argument, rather than the facts about Jesus, on the grounds that Greek writers in their
literature style use the noun and its cognates to signify a moderate, sound, balanced,
conservative style of writing and speaking. 71 Furthermore, it is likely that the term
has not merely the sense of historical accuracy, 72
but also that of theological or
64. Caird, Luke, 44; Bock, “Understanding Luke’s Task: Carefully Building on Precedent (Luke 1:1-4),” 197.
65. Green rejects Acts 18:25 as analogy for “instruct” because Apollos in Acts 18:25 had been instructed in the
Way of the Lord, but still knows “only the baptism of John.” As a result he started showing from the Scriptures
that the Messiah is Jesus, after he received further explanation from Priscilla and Aquila (18:24-28). Green, Luke,
46.
66. Cadbury, “Commentary on the Preface of Luke,” 509.
67. Fitzmyer, The Gospel According to Luke, 300-301.
68. J.B. Tyson, Images of Judaism in Luke-Acts (Columbia, S.C: University of South Carolina Press, 1991), 19-
41.
69. Fitzmyer, The Gospel According to Luke, 300; Creed, Luke, 5; Marshall, Luke 44; K.L. Schmidt,
“,,,,” TDNT, I, 506; Dillon, “Previewing Luke’s Project from His
Prologue (Luke 1:1-4),” 224; Bock, “Understanding Luke’s Task: Carefully Building on Precedent (Luke 1:1-4),”
198.
70. Dillon, “Previewing Luke’s Project from His Prologue (Luke 1:1-4),” 224.
71. Rich Strelan, “A Note on (Luke 1:4),” JSNT 30 (2007), 163-71.
72. Unnik, “Remarks on the Purpose of Luke’s Historical Writings,” 6-15.
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