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

oppressed, to proclaim the acceptable year of the Lord.” (Luke 4:18-19). If Christians,
therefore, follow this example and accept the physically, economically and ethnically
vulnerable, as shown in the Lukan parable, then they not only align themselves with God’s
purpose in Jesus, but also help accomplishment it.
The proper use of possessions for the poor, and God, also promote God’s redemptive
purpose. Luke believes that the right use of wealth in almsgiving serves, to some extent,
God’s saving purpose, which probably includes economic equality and good news for the
poor. In the Travel Narrative, four parables (12:13-21; 14:15-24; 16:1-13. 19:31) explicitly,
and two parables (10:25-37; 15:11-32) implicitly show a proper or an improper use of
possessions and attitude toward wealth. In other words, all these parables put their emphasis
on caring for the poor, and using one’s possessions sensibly, wisely and generously according
to God’s will. In particular, they warn of dependence on and indulgence in wealth, and
underline God’s ownership of possessions. The extent of the results of this practice in the
early Christian community could be seen clearly (2:45; 4:34-35), “there were no needy
persons among them” (4:34a). These practices are virtually continued throughout Acts in
various forms. In Acts 10:2, Cornelius who feared God with all his household, “gave alms
liberally to the people.” Tabitha in Joppa “was full of good works and acts of charity” (9:36).
Paul said that he came to Jerusalem “to bring to my nation alms and offerings”, when he
defended himself before Felix (24:17, cf. 11:28-30; 12:25). In addition, Paul admonished the
elders of the church in Ephesus with a saying of Jesus: “It is more blessed to give than to
receive” (20:35). In this way, the proper use of possessions for the poor and God in line with
God’s will, as shown in the Lukan parables, promotes God’s redemptive purpose.
Moreover, Luke shows that prayer is not only the means through which God reveals his
will to his people, but also a way by which God guides the course of the history of salvation.
The three parables (11:5-8; 18:1-8, 9-14) in the travel narrative teach that prayer serves to
advance God’s redemptive aim in the sense that prayer enables followers of Jesus to remain
faithful in the midst of hardship. Luke wants to convey that persistent prayer, based on the
certainty of God’s response and faithfulness, is the hallmark of faithfulness in the face of
opposition, especially in the midst of persecution. “I tell you, he will vindicate them speedily.
Nevertheless, when the Son of man comes, will he find faith on earth?” (18:8). It is clear
throughout Luke-Acts how faithful prayer which is taught primarily in the prayer parables of
Luke assists God’s redemptive project. It should go without saying that this is nowhere more
plain than in the canticles: Mary’s Magnificat (1:46-55), Zechariah’s Benedictus (1: 68-79)
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