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Bornkamm and K. Rahner (eds.). Freiburg: Herder, 1970, 58-69. Zimmermann, R. “The etho-poietic of the parable of the good Samaritan (Lk 10:25-37). The ethics of seeing in a culture of looking the other way,” Verbum et Ecclesia 29 (2008), 269-92. ——, “How to Understand the Parables of Jesus. A Paradigm Shift in Parable Exegesis,” Acta Theologica 29 (2009), 157-82; ——, Hermeneutik der Gleichnisse Jesu. Methodische Neuansätze zum Verstehen urchristlicher Parabeltexte; Herausgegeben von Ruben Zimmermann unter Mitarbeit von Gabi Kern. Tübingen: Mohr Siebeck, 2008. ——, Kompendium der Gleichnisse Jesu. Herausgegeben von Ruben Zimmermann; in Zusammenarbeit mit Detlev Dormeyer, Gabi Kern, Annette Merz, Christian Münch, Enno Edzard Popkes. Gütersloh: Gütersloher Verlagshaus, 2007. 347
Abstract For the most part, Lukan parables have been examined primarily as individual parables without any attempt to connect them to the purpose of Luke’s Gospel. I propose, therefore, in this dissertation, to go further than that by examining the role of the Lukan parables within the purpose of Luke’s Gospel, in the hope that the unique features of the Lukan parables will give us clues as to Luke’s overall purpose. After a brief survey of the historical research into the Lukan parables, and a methodological consideration for a study of the parables, the focus of this study will be a detailed analysis of the Lukan parables. Furthermore, in order to find a unifying motif for the Lukan parables, I will examine the theological themes of these parables, and the function and role of the Lukan parables in the travel narrative of the Gospel of Luke. I will propose, as a result, that a unifying motif for the Lukan parables is ‘Perspectives on the Christian life’. This comprises the relationship with one’s neighbours: Love and forgiveness; one’s relationship to material possessions; their right use; and relationship with God: Faith and repentance. Since the Christian life is one of the two pivotal themes of the travel narrative, and the theological themes of the Lukan parables converge on the Christian life, I will propose that the Lukan parables function clearly as instruction about the Christian life: That the Lukan parables were evidently intended by Luke to teach what it means to follow Jesus, and how Christians should live in the world. Hence the unifying motif of the Lukan Parables: ‘Perspectives on the Christian life.’ I will therefore research the role of the Lukan parables within the purpose of Luke’s Gospel. After surveying the many proposals about the purpose of Luke-Acts, I will suggest that Luke wrote to reassure his readers of the gospel that had already been preached and taught to them, especially under the detailed discussion of God’s plan. I will propose that Luke’s intention is to write a story of the continuation and fulfillment of God’s plan, which brings salvation to all people, that is, the redemptive purpose of God. In short, Luke seeks to reassure his readers of the gospel by presenting God’s plan of salvation. Finally, I will make two proposals for the role of the Lukan parables in the purpose of Luke’s Gospel: The role of the Lukan parables as one facet in making concrete God’s redemptive purpose, and the role of the Lukan parables in serving to accomplish God’s redemptive purpose. Here, I will examine the role of the Lukan parables particularly within God’s redemptive purpose, since Luke seeks to reassure his readers of the gospel with the pattern of God’s plan of salvation. 348
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THE ROLE OF THE LUKAN PARABLES IN T
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Acknowledgements Even though writin
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6-3. The Parables of The Lost Coin
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Abbreviations AB Anchor Bible ABD D
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SVTQ Saint Vladimir’s Theological
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Chapter 1 Introduction 1. Research
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the Lukan parables, examining the t
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Chapter 2 A History of Research of
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parables, the soliloquies function
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links between the parables and thei
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Peasant and The Oriental Versions.
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Greg W. Forbes 59 sets out not only
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Chapter 3 A Methodological basis fo
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those of the evangelists. “There
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estore their power and sense of dra
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Secondly, irrespective of how the p
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of the framing structure and in the
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Part II An Analysis of the Lukan Pa
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sever relations with the preceding
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of neighbour, the lawyer would beli
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the Samaritans clearly appears not
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the kingdom breaks abruptly into on
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2. The Friend at Midnight (11:5-8)
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With respect to v. 8 there are thre
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(the petitioner) The noun , there
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although he knows that it is second
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The rich man in the parable intends
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the parable. V. 21 is a repetition
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either pointing to the meaning of t
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ear fruit (Lev 19:23), 14 whereas B
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parable, namely the three years and
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5. The Great Banquet (14: 15-24) 5-
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symposia give the background for un
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through Jesus’ ministry. Furtherm
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ecause it is ready.’ People shoul
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In addition to Kilgallen’s view,
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and maintaining sociability and the
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version in the Gospel of Truth may
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shoulders may be commonplace from a
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imagination and are unconvincing. I
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6-3-1. The Analysis of the Parable
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woman is simply compared to the ang
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With respect to the authenticity of
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and Scott contend that the practice
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distance from them is not merely ge
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20:12), as I have pointed out, the
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iniquity, rather than seeking to fi
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. 127 The father leaves the decisio
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the younger son here represents the
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giving too much to his children. 14
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7. The Parable of the Unjust Stewar
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simply the house. Moreover, it is m
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kingdom of God, a new epoch has ope
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might be an exception to the rule o
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means to give the steward time for
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contends Derrect, is that it is an
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econsider and re-evaluate their und
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prohibition of usury might have had
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followers are strongly encouraged t
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wealth faithfully, it is to express
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here and now, not a revolutionary a
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ministry. In addition, the correct
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similarities between the Gallus and
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Jewish story on the grounds of Deut
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wealth. 27 At that time, this impor
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imply that he remained unburied, 41
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netherworld for his bad deeds which
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of the preaching of the resurrectio
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about religion or theology.” 74 E
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9. The Judge and the Widow (18: 1-8
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addition, such a formula also appea
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The Old Testament taught the Israel
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two court systems, for religious m
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authoritative teacher. The adjectiv
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however, no evidence to support his
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interweaves the two points in the a
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floating saying of Jesus, it comes
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Josephus, the NT and rabbinic liter
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they are portrayed as robbers, murd
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collector on a par with swindlers,
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eyes to heaven,” 59 “beating hi
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humbles himself will be exalted”
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subverts the expectation of the aud
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Chapter 5 The Theological Themes of
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Joachim Jeremais, New Testament The
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the captives and recovering of sigh
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preferentially opts for the poor li
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marginalized, it is natural that he
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Others link complete renunciation o
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a symbolic function for possessions
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possessions and give alms to the po
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lessing prayer of the disciples bef
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the Canticles, proclaims the fulfil
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the Lord Jesus. Jesus’ prayer in
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tells stories and composes prayers
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4. Conversion Of the parables that
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sources regarding conversion texts,
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and behaviour required of people to
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gives a promise to do fourfold rest
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the crowd in Jerusalem and Agrippa.
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formation. 28 Secondly, conversion
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eligion. 37 However, Bailey fails t
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comes to a conclusion that conversi
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1-1. Lk 19:44 2 E.E. Ellis feels th
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Linking 19:38a with the prefiguring
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1-4. Lk 19:28 16 17 J. Székely agr
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this context. It seems intended so
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2. The Interpretational Approaches
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main focus seems to be on reconcili
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doing, he notes that Luke in partic
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Luke made use of material available
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which prevail in Hellenistic and bi
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Jesus’ words and deeds have a fun
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e) 11:14-36 e’) 17:11-37 Healing
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arrangement that offer the Journey
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truth.” 40 Rather than simply on
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in the travel narrative Luke’s pu
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number of cycles of the Writings (t
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travel narrative, Luke integrates t
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Promised Land. The Lukan exodus mot
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3. Christological and Ecclesiologic
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the Journey also requires total aba
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ut also teaches that it is our task
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eschatological crisis has arisen fr
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the judge saying, “vindicate me a
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presented as love and forgiveness.
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officials would have had the compet
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Luke’s readers would have been ab
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the church through the activity of
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Gentile believers who are heirs to
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proclaiming its universal message,
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Sterling mentions, to understand Ch
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the new context of the Hellenistic
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was modeled on that of Israel, and
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defend him against the charges and
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Stein, unlike Conzelmann’s conten
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follows, I will explore the purpose
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c) just as they were delivered to u
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of Greek historiography, both in ge
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as a neutral force for various reas
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separate groups, since according to
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desired impact of his works on read
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traditional arrangement of the mate
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doctrinal correctness. 73 In any ev
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accepted because of their response
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Christians by means of this ethos o
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early Christians were divided, howe
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2-2-2-1. Gentile Christians Many sc
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offer plausible causes concerning t
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understanding Luke’s view of the
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P. Esler feels that the primary con
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Luke seeks to reassure his readers
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Luke looks backwards on the Scriptu
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superficial and fickle in their res
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Paul’s sermons, God has raised Je
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3. The Role of the Lukan Parables i
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instruction for the Christian life,
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oppressed, to proclaim the acceptab
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prayer, Christians must seek to kno
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Jerusalem. Jesus’ goal in Luke is
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problems, and that it is fairly har
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likely challenge the faith-life of
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Nations,” in Jesus and the Herita
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Bockmuehl, Markus, “Why not Let A
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Biblical Association of America, 19
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——, “The Delineation of the L
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——, “The Pharisee and the Pub
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University Press, 1980. Gerhardsson
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——, “An Unfinished Story abou
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Johnson, L.T. “On Finding the Luk
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Lake, K. “Proselytes and God-Fear
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Matera, Frank J. “Jesus’ Journe
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Sheffield: Sheffield Academic Press
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Phillips, T.E. “Reading Recent Re
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Robert H. Stein, “The Genre of th
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Sherwin-White, A. N. Rome Society a
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of the Fig-Tree Pericope in Mark’
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Warden, Duane, “The Rich Man and
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Abstrak Die Lukas-gelykenisse is al
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