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

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year by suggestion of the vinedresser, namely the fruit as God’s people, judgment and mercy. The parable is clearly a warning of imminent judgment and a merciful call for the repentance of Israel offered for a short while. 53
5. The Great Banquet (14: 15-24) 5-1. The Literary Context of the Parable The Great Banquet appears in a dining scene in the house of one of the Pharisees. The setting in 14:1 also provides a stage for the following stories: The healing and teaching about the Sabbath (14:1-6), a lesson to the guests regarding places of honour (14:7-11), and a lesson to the host about the proper choice of guests (14:12-14). 14:1-24 has, therefore, literary unity in the setting of 14:1. All its sub-units except for the Sabbath story (14:1-6) are dinner episodes which has dinners, hosts, guests and action surrounding the table. 1 The parable also parallels 13:22-34, which challenges misconceptions about election held by Jesus’ contemporaries. 13:28-29 in particular functions to some extent as an introduction to these banqueting sayings, and 13:34 anticipates the refusals of those who do not come to the banquet in the parable. The parable of the Great Banquet has some affinities with the parable of the Wedding Banquet in the Gospel of Matthew (22:1-14) and logion 64 of the Gospel of Thomas, though there are many conspicuous differences among them too. In Matthew, the host is a king who gives a wedding banquet for his son, and in Luke the host is a man who gives a great banquet for many persons. For Matthew there are several slaves who are sent twice to the invited guests, whereas for Luke there is one servant who is sent once to the invited guests. After the rejection of the invited guests, Matthew has servants sent to only one group, but in Luke, the servant is sent first to the streets of the city and then to the highways outside. Furthermore, only Matthew has the servants attacked and killed, and the destruction of the city follows, and only in Matthew is a guest without a suitable garment sent into outer darkness. Conclusively, the parable of the Wedding Banquet in Matthew focuses on obstinate rejection and judgment, while the parable in Luke reflects concern for the outcast. Since there are similarities and differences between the Matthean and Lukan versions, it raises the question of the source as to whether the two versions are based on Q as common source, or on independent traditions. I believe that it is most likely that they stem from independent traditions (M and L), due to 2 3 their many differences. If one takes the view that the parable derived from Q, one would 1. Willi Braun, Feasting and Social Rhetoric in Luke 14 (SNTSMS 85; Cambridge: Cambridge University Press, 1995), 15. 2. A. Plummer, A Critical and Exegetical Commentary on the Gospel according to Saint Luke (ICC; New York: Charles Scribner’s Sons, 1922), 359; Ellis, Luke, 194; H. Palmer, “Just Married Cannot Come,” NovT 18 (1976), 255; Dodd, The Parables of the Kingdom, 93; B. Smith, The Parables of the Synoptic Gospels, 203; Jeremias, Parables, 63; E. Linnemann, Parables of Jesus: Introduction and Interpretation, 166, Kistemaker, Parables, 198; Blomberg, Interpreting the Parables, 237; J.E. Breech, The Silence of Jesus: The Authentic Voice of the Historical Man, 114-24; A.J. Hultgren, The Parables of Jesus: A Commentary (Grand Rapids: Eerdmans, 2000), 54
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THE ROLE OF THE LUKAN PARABLES IN T
Page 3 and 4:
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
Page 9 and 10:
SVTQ Saint Vladimir’s Theological
Page 11 and 12: Chapter 1 Introduction 1. Research
Page 13 and 14: the Lukan parables, examining the t
Page 15 and 16: Chapter 2 A History of Research of
Page 17 and 18: parables, the soliloquies function
Page 19 and 20: links between the parables and thei
Page 21 and 22: Peasant and The Oriental Versions.
Page 23 and 24: Greg W. Forbes 59 sets out not only
Page 25 and 26: Chapter 3 A Methodological basis fo
Page 27 and 28: those of the evangelists. “There
Page 29 and 30: estore their power and sense of dra
Page 31 and 32: Secondly, irrespective of how the p
Page 33 and 34: of the framing structure and in the
Page 35 and 36: Part II An Analysis of the Lukan Pa
Page 37 and 38: sever relations with the preceding
Page 39 and 40: of neighbour, the lawyer would beli
Page 41 and 42: the Samaritans clearly appears not
Page 43 and 44: the kingdom breaks abruptly into on
Page 45 and 46: 2. The Friend at Midnight (11:5-8)
Page 47 and 48: With respect to v. 8 there are thre
Page 49 and 50: (the petitioner) The noun , there
Page 51 and 52: although he knows that it is second
Page 53 and 54: The rich man in the parable intends
Page 55 and 56: the parable. V. 21 is a repetition
Page 57 and 58: either pointing to the meaning of t
Page 59 and 60: ear fruit (Lev 19:23), 14 whereas B
Page 61: parable, namely the three years and
Page 65 and 66: symposia give the background for un
Page 67 and 68: through Jesus’ ministry. Furtherm
Page 69 and 70: ecause it is ready.’ People shoul
Page 71 and 72: In addition to Kilgallen’s view,
Page 73 and 74: and maintaining sociability and the
Page 75 and 76: version in the Gospel of Truth may
Page 77 and 78: shoulders may be commonplace from a
Page 79 and 80: imagination and are unconvincing. I
Page 81 and 82: 6-3-1. The Analysis of the Parable
Page 83 and 84: woman is simply compared to the ang
Page 85 and 86: With respect to the authenticity of
Page 87 and 88: and Scott contend that the practice
Page 89 and 90: distance from them is not merely ge
Page 91 and 92: 20:12), as I have pointed out, the
Page 93 and 94: iniquity, rather than seeking to fi
Page 95 and 96: . 127 The father leaves the decisio
Page 97 and 98: the younger son here represents the
Page 99 and 100: giving too much to his children. 14
Page 101 and 102: 7. The Parable of the Unjust Stewar
Page 103 and 104: simply the house. Moreover, it is m
Page 105 and 106: kingdom of God, a new epoch has ope
Page 107 and 108: might be an exception to the rule o
Page 109 and 110: means to give the steward time for
Page 111 and 112: 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
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
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——, “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
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