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The Apologetic Revisited

Exonerating Luke from an Ancestral Exegetical and Theological Burden


Innocent Emezie Ezeani

The trend in the scholarship of Luke has been that of presenting Luke as being interested in the survival of Christianity within the Power apparatus of the Roman world. To achieve this pivotal aim, he seems to overlook the abysmal social maladies and wrongdoings of the Powerful of his time hoping not to endanger the peace and tranquility of Christianity. The intention of this research, however, is to show the defiance and fearlessness of Luke in dealing with the rich and the Powerful. He did not compromise the basic teachings of Christianity even in his respect for the constituted profane Authorities of the Roman order. A second proper look beholds the critical dynamics of his Gospel and the Acts, beginning with the Magnificat running through the angelic Annunciation scene and the Temptation of Jesus and ending with the punishment of Herod Agrippa. The reader beholds a hitherto unknown Luke, who operates from a particular critical stance and distance to the Powerful from the sociological perspective of hidden transcripts.
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Chapter 5


1. The Parable of the throne claimant1(Lk 19:11–28)

1.1 Greek Text

1.2 English Translation

2. The Context of the parable

The parable of the throne claimant is the last in the series of parables, which Luke allowed Jesus to begin with “a (certain) man” (ἄνϑρωπός τις).2 In addition, it belongs to the double tradition.3 It follows the narrative, which thematised the ← 164 | 165 → meeting of Jesus with Zacchaeus and the salvation that Jesus brought to his household (Lk 19:1–10), and should be imagined as having been told still within the place of Zacchaeus.4 The Greek word προσϑεὶς shows the immediate position of the parable to the episode with Zacchaeus. Lk 19:11 and Lk 19:28 serve as the frame (inclusio) of the story with the mention of Jerusalem as the destination of Jesus.5 It is also quite remarkable that the entrance into Jerusalem formed the next pericope. The parable prepares the regal/triumphant appearance of Jesus in the next episode.6 The beginning of the narrative with ἀκουόντων δὲ αὐτῶν ταῦτα, a genitive absolute,7 guides against effecting/introducing any significant structural alienation from the story of Zacchaeus8 since the motifs of the previous sections continue, especially the time of salvation (19:9 and 11), the journeys (19:1 and 11) and the mood of his audience (19:8,15,24).9 Besides, the salvation shown to the house of Zacchaeus could be the motivating factor for the expectation of the promised salvation...

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