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

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

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elationship of the Christian with neighbours is presented as love and forgiveness. Luke has a prominent emphasis on the need to love and forgive all people as shown clearly in the Parable of the Good Samaritan (10:25-37), the Parable of the Prodigal Son (15:11-32), and The Pharisee and The Tax-Collector (18:9-14). Christians should love and forgive their neighbours, including enemies and sinners. It is the appropriate attitude that all the Christians should have towards their neighbours. Secondly, it is emphasized that Christians should use their material possessions that are entrusted to them properly for the service of God and the poor, as presented clearly in The Rich Fool (12:13-21), The parable of the Unjust Steward’ (16:1-13), and The Rich man and Lazarus (16:19-31). The Lukan Jesus repeatedly warns of the danger of attachment to riches as an obstacle to discipleship, and calls for the positive use of wealth, especially in the form of giving alms to the poor. In their relationship to material possessions, Christians should pursue the right use of wealth. Lastly, in relationship with God, it is especially faith and repentance that the Christians must bear in mind. Two prayer parables, The Friend at Midnight (11:5-8) and The Judge and the Widow (18:1-8), convey that prayer itself is an expression of faith towards God. Indeed, the evidence of faithfulness must be seen in prayer that shows constant fellowship with God. As regards repentance, the following Lukan parables are related to the theme of repentance: The Barren Fig Tree (13:6- 9), The Parable of the Prodigal Son (15:11-32) and The Pharisee and the Tax-Collector (18:9- 14), including, implicitly, The Rich Man and Lazarus (16:19-31), The Great Feast (14:15-24) and The Parable of the Unjust Steward (16:1-13). The parables related to repentance call for urgent repentance with a warning of imminent judgment, and furthermore describe that repentance as honestly acknowledging that one has broken the relationship between oneself and God, and fervently desiring the restoration of that relationship. All things considered, what Christians should pursue in relationship with God is faith and repentance. To sum up, in view of the fact that the Christian life is one of the two pivotal themes of the travel narrative, and that the Lukan parablestheological themes converge in the Christian life, the Lukan parables clearly function as instruction of the Christian life. Lukan parables were evidently intended by Luke to teach what it means to follow Jesus and how Christians should live in the world. Accordingly, a unifying motif of the Lukan Parables is ‘perspectives on the Christian life.’ In order to identify the role of the Lukan parables in the purpose of Luke’s Gospel, I, first of all, have surveyed the purpose of Luke’s Gospel. In so doing, I have found that each suggestion concerning the purpose of Luke-Acts has methodological, textual, and historical 311

problems, and that it is fairly hard to accept the following proposals as the purpose of Luke- Acts as a whole: A defense of Paul, an anti-Gnostic concern, evangelism, an explanation of the parousia’s delay, an apologetic for religio licita status, a political apologia pro ecclesia, an apologia pro imperio, a theodicy of God’s faithfulness to Israel, an effort at conciliation with Judaism. To put it differently, even though these can be one of the key aspects of Luke’s agenda, it fails to fit Luke’s principle, conscious aim, since there is a lot more to it in Luke- Acts. Most importantly, it can be pointed out that some of them ignore the unity of Luke-Acts in attempting to determine the purpose of Luke. Therefore, as an alternative option for the purpose of Luke’s Gospel, I have proposed that Luke wrote to reassure, especially under the detailed discussion of God’s plan, his readers of the gospel that has already been preached and taught to them. Luke’s aim for certainty is consistently unfolded in God’s plan of salvation which in the Gospel begins with the story of the Baptist’s and Jesus’ birth, and in Acts continues with the extension of the church into Rome. Luke’s project is not to simply write the story of Jesus and the early church, but that of the continuation and fulfillment of God’s design which brings salvation to all people, the redemptive purpose of God. In short, Luke strives to reassure his readers of the gospel by presenting God’s plan of salvation. God’s plan of salvation in Luke-Acts has three features: The continuation and fulfillment of God’s plan, the opposition to God’s plan, and the certainty of God’s plan. Firstly, Luke gives clear proof of its divine origin and desires to show us that the divine plan in Luke-Acts is rooted in the old authoritative story of Israel, always keeping the continuation of God’s plan in his mind. God’s plan foretold in the Scriptures is not only continuous, but also fulfilled in and through Jesus, as well as in his followers. Secondly, of course, Luke’s presentation of God’s plan indicates that other purposes against God’s design are also at work. The opposition to God’s purpose occurs primarily in human and spiritual opponents. Nevertheless, thirdly, Luke strives to assure us that God’s design will be accomplished at all costs. God’s purpose, in reality, triumphs over evil forces and the plots of opponents. Even hostility to Jesus is employed in the service of God. In conclusion, Luke strives to reassure his readers, like Theophilus, that God directs his plan, and redemptive aim, in spite of opposition, and that his plan will certainly be accomplished under His initiative. Finally, I have proposed two aspects for the role of the Lukan parables in the purpose of Luke’s Gospel: The role of the Lukan parables as one facet of concretizing God’s redemptive purpose, and the role of the Lukan parables in serving to accomplish God’s redemptive purpose. Here, I have examined the role of the Lukan parables in God’s redemptive purpose, 312

elationship <strong>of</strong> <strong>the</strong> Christian with neighbours is presented as love and forgiveness. Luke has a<br />

prom<strong>in</strong>ent emphasis on <strong>the</strong> need to love and forgive all people as shown clearly <strong>in</strong> <strong>the</strong> Parable<br />

<strong>of</strong> <strong>the</strong> Good Samaritan (10:25-37), <strong>the</strong> Parable <strong>of</strong> <strong>the</strong> Prodigal Son (15:11-32), and The<br />

Pharisee and The Tax-Collector (18:9-14). Christians should love and forgive <strong>the</strong>ir<br />

neighbours, <strong>in</strong>clud<strong>in</strong>g enemies and s<strong>in</strong>ners. It is <strong>the</strong> appropriate attitude that all <strong>the</strong> Christians<br />

should have towards <strong>the</strong>ir neighbours. Secondly, it is emphasized that Christians should use<br />

<strong>the</strong>ir material possessions that are entrusted to <strong>the</strong>m properly for <strong>the</strong> service <strong>of</strong> God and <strong>the</strong><br />

poor, as presented clearly <strong>in</strong> The Rich Fool (12:13-21), The parable <strong>of</strong> <strong>the</strong> Unjust Steward’<br />

(16:1-13), and The Rich man and Lazarus (16:19-31). The Lukan Jesus repeatedly warns <strong>of</strong><br />

<strong>the</strong> danger <strong>of</strong> attachment to riches as an obstacle to discipleship, and calls for <strong>the</strong> positive use<br />

<strong>of</strong> wealth, especially <strong>in</strong> <strong>the</strong> form <strong>of</strong> giv<strong>in</strong>g alms to <strong>the</strong> poor. In <strong>the</strong>ir relationship to material<br />

possessions, Christians should pursue <strong>the</strong> right use <strong>of</strong> wealth. Lastly, <strong>in</strong> relationship with God,<br />

it is especially faith and repentance that <strong>the</strong> Christians must bear <strong>in</strong> m<strong>in</strong>d. Two prayer<br />

<strong>parables</strong>, The Friend at Midnight (11:5-8) and The Judge and <strong>the</strong> Widow (18:1-8), convey<br />

that prayer itself is an expression <strong>of</strong> faith towards God. Indeed, <strong>the</strong> evidence <strong>of</strong> faithfulness<br />

must be seen <strong>in</strong> prayer that shows constant fellowship with God. As regards repentance, <strong>the</strong><br />

follow<strong>in</strong>g Lukan <strong>parables</strong> are related to <strong>the</strong> <strong>the</strong>me <strong>of</strong> repentance: The Barren Fig Tree (13:6-<br />

9), The Parable <strong>of</strong> <strong>the</strong> Prodigal Son (15:11-32) and The Pharisee and <strong>the</strong> Tax-Collector (18:9-<br />

14), <strong>in</strong>clud<strong>in</strong>g, implicitly, The Rich Man and Lazarus (16:19-31), The Great Feast (14:15-24)<br />

and The Parable <strong>of</strong> <strong>the</strong> Unjust Steward (16:1-13). The <strong>parables</strong> related to repentance call for<br />

urgent repentance with a warn<strong>in</strong>g <strong>of</strong> imm<strong>in</strong>ent judgment, and fur<strong>the</strong>rmore describe that<br />

repentance as honestly acknowledg<strong>in</strong>g that one has broken <strong>the</strong> relationship between oneself<br />

and God, and fervently desir<strong>in</strong>g <strong>the</strong> restoration <strong>of</strong> that relationship. All th<strong>in</strong>gs considered,<br />

what Christians should pursue <strong>in</strong> relationship with God is faith and repentance.<br />

To sum up, <strong>in</strong> view <strong>of</strong> <strong>the</strong> fact that <strong>the</strong> Christian life is one <strong>of</strong> <strong>the</strong> two pivotal <strong>the</strong>mes <strong>of</strong><br />

<strong>the</strong> travel narrative, and that <strong>the</strong> Lukan <strong>parables</strong>’ <strong>the</strong>ological <strong>the</strong>mes converge <strong>in</strong> <strong>the</strong> Christian<br />

life, <strong>the</strong> Lukan <strong>parables</strong> clearly function as <strong>in</strong>struction <strong>of</strong> <strong>the</strong> Christian life. Lukan <strong>parables</strong><br />

were evidently <strong>in</strong>tended by Luke to teach what it means to follow Jesus and how Christians<br />

should live <strong>in</strong> <strong>the</strong> world. Accord<strong>in</strong>gly, a unify<strong>in</strong>g motif <strong>of</strong> <strong>the</strong> Lukan Parables is ‘perspectives<br />

on <strong>the</strong> Christian life.’<br />

In order to identify <strong>the</strong> <strong>role</strong> <strong>of</strong> <strong>the</strong> Lukan <strong>parables</strong> <strong>in</strong> <strong>the</strong> <strong>purpose</strong> <strong>of</strong> Luke’s Gospel, I, first<br />

<strong>of</strong> all, have surveyed <strong>the</strong> <strong>purpose</strong> <strong>of</strong> Luke’s Gospel. In so do<strong>in</strong>g, I have found that each<br />

suggestion concern<strong>in</strong>g <strong>the</strong> <strong>purpose</strong> <strong>of</strong> Luke-Acts has methodological, textual, and historical<br />

311

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