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
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 parables’ theological 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
- Page 269 and 270: defend him against the charges and
- Page 271 and 272: Stein, unlike Conzelmann’s conten
- Page 273 and 274: follows, I will explore the purpose
- Page 275 and 276: c) just as they were delivered to u
- Page 277 and 278: of Greek historiography, both in ge
- Page 279 and 280: as a neutral force for various reas
- Page 281 and 282: separate groups, since according to
- Page 283 and 284: desired impact of his works on read
- Page 285 and 286: traditional arrangement of the mate
- Page 287 and 288: doctrinal correctness. 73 In any ev
- Page 289 and 290: accepted because of their response
- Page 291 and 292: Christians by means of this ethos o
- Page 293 and 294: early Christians were divided, howe
- Page 295 and 296: 2-2-2-1. Gentile Christians Many sc
- Page 297 and 298: offer plausible causes concerning t
- Page 299 and 300: understanding Luke’s view of the
- Page 301 and 302: P. Esler feels that the primary con
- Page 303 and 304: Luke seeks to reassure his readers
- Page 305 and 306: Luke looks backwards on the Scriptu
- Page 307 and 308: superficial and fickle in their res
- Page 309 and 310: Paul’s sermons, God has raised Je
- Page 311 and 312: 3. The Role of the Lukan Parables i
- Page 313 and 314: instruction for the Christian life,
- Page 315 and 316: oppressed, to proclaim the acceptab
- Page 317 and 318: prayer, Christians must seek to kno
- Page 319: Jerusalem. Jesus’ goal in Luke is
- Page 323 and 324: likely challenge the faith-life of
- Page 325 and 326: Nations,” in Jesus and the Herita
- Page 327 and 328: Bockmuehl, Markus, “Why not Let A
- Page 329 and 330: Biblical Association of America, 19
- Page 331 and 332: ——, “The Delineation of the L
- Page 333 and 334: ——, “The Pharisee and the Pub
- Page 335 and 336: University Press, 1980. Gerhardsson
- Page 337 and 338: ——, “An Unfinished Story abou
- Page 339 and 340: Johnson, L.T. “On Finding the Luk
- Page 341 and 342: Lake, K. “Proselytes and God-Fear
- Page 343 and 344: Matera, Frank J. “Jesus’ Journe
- Page 345 and 346: Sheffield: Sheffield Academic Press
- Page 347 and 348: Phillips, T.E. “Reading Recent Re
- Page 349 and 350: Robert H. Stein, “The Genre of th
- Page 351 and 352: Sherwin-White, A. N. Rome Society a
- Page 353 and 354: of the Fig-Tree Pericope in Mark’
- Page 355 and 356: Warden, Duane, “The Rich Man and
- Page 357 and 358: Abstract For the most part, Lukan p
- Page 359 and 360: Abstrak Die Lukas-gelykenisse is al
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