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

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Firstly, I will propose that when Christians live up to Jesus’ teaching of the Christian life, presented in the microcosm of the Lukan parables, not only is it in congruence with God’s redemptive purpose, but it also establishes God’s redemptive purpose in their life. Luke fervently desires that his readers embody and realize the redemptive purpose of God among them, through the life of faith clearly presented in the Lukan parables, beyond just simply responding to the gospel by accepting Jesus as Savior. Secondly, I will propose that the Christian life presented in the Lukan parables further serve to accomplish God’s saving purpose, particularly in its acceptance of the physically, economically and ethnically weak, the proper use of possessions for God and for the poor, as well as prayer that reflects a desire to know the purpose and plan of God, committing themselves to the service of God’s redemptive purpose. In conclusion, the Lukan parables, as perspectives of the Christian life, play a vital role not only in embodying God’s redemptive purpose within the faith-life of the Christian, but also in serving to accomplish God’s saving purpose. 349
Abstrak Die Lukas-gelykenisse is altyd merendeels as individuele gelykenisse ontleed, sonder enige poging om dit aan die doel van die Evangelie volgens Lukas te verbind. Ek beoog dus in hierdie proefskrif om verder as dit te gaan deur die rol van die Lukas-gelykenisse binne die doel van die Evangelie volgens Lukas te ondersoek, in die hoop dat die unieke kenmerke van die Lukas-gelykenisse ons leidrade sal gee oor Lukas se algehele doel. Ná ‘n kort oorsig oor die historiese navorsing in die Lukas-gelykenisse, en ‘n metodologiese oorweging vir ‘n studie van die gelykenisse, sal die studie ‘n gedetailleerde analise van die Lukas-gelykenisse behels. Voorts, ten einde ‘n saambindende tema vir die Lukas-gelykenisse te vind, sal ek die teologiese temas van hierdie gelykenisse, en die funksie en rol van die Lukas-gelykenisse in die reisverhaal van die Evangelie volgens Lukas, ondersoek. Ek sal vervolgens voorstel dat ‘n saambindende tema vir die Lukas-gelykenisse die volgende behels: “Perspektiewe op die Christelike lewe”. Dit bestaan uit die verhouding met ‘n mens se naaste: liefde en vergifnis; die mens se verhouding tot aardse besittings: hulle regte gebruik; en verhouding tot God: geloof en sondebelydenis. Aangesien die Christelike lewe een van die twee belangrike temas van die reisverhaal is, en die teologiese temas van die Lukas-gelykenisse in die Christelike lewe saamkom, sal ek voorstel dat die Lukas-gelykenisse duidelik as onderrig oor die Christelike lewe funksioneer: Die Lukas-gelykenisse was klaarblyklik deur Lukas bedoel om onderrig te wees oor wat dit beteken om Jesus te volg, en hoe Christene in die wêreld behoort te leef. Derhalwe die saambindende tema van die Lukas-gelykenisse: “Perspektiewe op die Christelike lewe”. Ek sal dus die rol van die Lukas-gelykenisse binne die doel van die Evangelie volgens Lukas navors. Nadat die talle voorstelle oor die doel van Lukas-Handelinge nagegaan is, sal ek voorstel dat Lukas geskryf het om sy lesers gerus te stel oor die evangelie wat reeds aan hulle verkondig en onderrig is, veral onder die gedetailleerde bespreking van God se plan. Ek sal voorstel dat dit Lukas se bedoeling was om ‘n verhaal te skryf oor die voortsetting en vervulling van God se plan, wat redding aan alle mense bring – dit is, die verlossingsdoel van God. Kortliks, Lukas poog om sy lesers gerus te stel deur God se verlossingsplan aan te bied. Laastens sal ek twee voorstelle maak oor die rol van die Lukas-gelykenisse in die doel van die Evangelie volgens Lukas: Die rol van die Lukas-gelykenisse as een faset om God se verlossingsdoel konkreet te maak, en die rol van die Lukas-gelykenisse in die volbringing van 350
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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
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 and 320: Jerusalem. Jesus’ goal in Luke is
Page 321 and 322: problems, and that it is fairly har
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: Abstract For the most part, Lukan p
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