Book Report

Points	60
Due	April 24, 2023

Book Report on An Introduction to the Parables of Jesus by Robert H. Stein

Question 1 — Definition of a Parable

According to Stein, defining a parable as “an earthly story with a heavenly meaning” is deficient because New Testament parables were not told in twentieth-century English. Another barrier to defining a parable is that the original language of the written record of the parables is Greek, but Jesus told the parables in Aramaic. Stein traces the meaning of the English term “parable” in Aramaic as “mashalim,” which means proverb. Stein’s reasoning for using the term “proverb” rather than “parable” traces back to the Old Testament’s use of parables have a “much wider variety of concepts than simply stories that contained moral or spiritual truths.” I agree with Stein that using a parable to convey moral or spiritual truths is too narrow to capture the breadth and variety of what we find in the bible.

Question 2 — Why did Jesus Teach in Parables?

Stein gave three reasons why Jesus taught in parables. First, the parables are meant to conceal Jesus’ teachings from those outside (Mark 4:10-12) to prevent the “superficial reading of the Gospels.” The parables make it difficult for Jesus’ accusers to find faults and charge him with sedition. Second, parables clearly illustrate the Lord’s teachings. The Good Samaritan parable contrasts hypocritical religious leaders with a magnanimous foreign stranger, allowing Simon to understand Jesus’ message. Third, parables can disarm the listeners, allowing them to identify with the characters in the story and become convicted of its message. Nathan uses a parable to provoke David’s indignant response to injustice; the king’s heart is softened to receive God’s indictment of his crime against Uriah.

Question 3 — Against Allegorical Interpretation of Parables

Luther was reacting against the allegorical interpretations of the parables by his predecessors. He calls Origen’s allegorical interpretations using the threefold sense as “worthless than dirt.”

Question 4 — The End of Allegorical Captivity

Adolf Julicher wrote the first volume, Die Gleichnisreden Jesu (1888), that ended the allegorical captivity. Despite this feat, the weaknesses of Julicher arguments were:

He overreacted against the emphasis on allegorical interpretations by rejecting any allegorical element in the parables. This turned Jesus into a nineteen-century German-educated liberal theologian.
Through parables, Jesus always teaches a general moral truth. The fact that Jesus’ teaching enraged the religious authorities that got Him murdered showed that the Lord taught more than moral truths.

Stein’s four principles are:

Seek the one main point of the parable. Do not seek allegorical significance in the details of a parable unless it is absolutely necessary.

Do not concern the parables’ details, for they can distract from the main point of the parable. Look for the apparent meaning in the text.

Seek to understand the sitz im leben in which the parable was uttered.

Know the original settings of the Lord's life and context first to find the significance in today's context. Understanding cultural norms and biases helps interpret the parable faithfully.

Seek to understand how the evangelist interpreted the parable.

Understanding the author's context and intention is important to understand the parable’s point. Each gospel writer has a theme and agenda; understanding these elements is crucial for accurately interpreting the text.

Seek what God is saying to us today through the parable.

Parable serves as a "framework" to understand God's will for our lives today.

Question 5 — Principles in Parable Interpretation

The Good Samaritan parable’s main point was to address Simon's question, "Who is my neighbor?" Jesus' parable addresses this question directly by asking Simon to answer his question, "The one who showed mercy on him" (Juke 10:29, 37). Finding the main point in the parable helps identify Jesus' teaching and intention.

Understanding the first century’s cultural animosity between the Jews and Samaritans puts the reader into the mindset and context of the Lord’s audience. Jesus' use of the term "Samaritan" invokes a sense of disgust in Simon. This differs from today's Christian church context, where the term "Samaritan" has a positive connotation.

Luke's emphasis on the Gospel's focus on the outcasts colored his writing of the parables. The emphasis on the Samaritan as the hero in the parable is a vivid Lukan marginalized-focused Gospel theme.

The parable's teaching is clear: love crosses social, economic, and political boundaries to help our neighbors without conditions.

Question 6 — The Unjust Steward (Luke 16:1-8)

My interpretation of the parable is as follows: A wise steward will act kindly and generously with others to receive their future benevolence in return. However, an unfaithful steward will lose his job despite his cunningness. The cultural context requires a steward to be wise and faithful; these qualities are not necessarily inclusive. Luke's focus on generosity to the poor is central to the parable, but in the teaching, he emphasizes faithfulness. Be wise in your kindness and generosity toward others but be faithful to your Lord.

Stein’s interpretation puts the parable’s ending in verse 8a, “The master commended the dishonest steward for his shrewdness.” The main point of the parable is the commendation of the act of shrewdness on the part of the steward. The steward’s actions in verses 3-7 labeled him as “dishonest,” which is not his inherent quality since verses 1-2 do not reference his dishonesty, possibly ineptitude. The master’s praising of the dishonest steward can be construed as sardonic; while unusual, it is not unexpected from the Lord. The author suggests that this might be what the people understood through the parable:

“You shrewd rascal! You have always prepared yourself for every emergency, and here you have done it again. You certainly are a clever and resourceful scoundrel. Be off and never darken my door again!”

Stein concludes that Jesus teaches his hearers to act prudently regarding their possessions and prepare for the imminent appearance of the kingdom of God.

Question 7 — Parable of the Gracious Father (Luke 15:11-32)

Stein’s argument for renaming “The Prodigal Son” parable as “The Gracious Father” is based on the characters involved in the story. Because the text contains two accounts of the father’s interactions with the sons, the father is the main character. By naming it as the “parable of the prodigal son,” Stein argues it misses the main character and the older brother, “The title [the prodigal son] does not focus on the main character — the father — and it ignores the second part of the parable.”

Stein does not believe this parable is an allegory. However, the parable lends easily to allegorical interpretation by relating sinners as the prodigal son and Pharisees and scribes as the murmuring older brother, the parable “still dealing with a single basic comparison.”

The historical setting of the parable places the younger son’s actions as belligerent and insulting to his father according to their custom and tradition. The elder brother’s actions portrayed the prevailing sentiments of the scribes and Pharisees’ hostilities toward publicans and sinners. The father’s response was wise and gracious, given the circumstances.

According to Stein, this parable's main point illustrates God’s willingness to forgive and graciousness toward the underserved. Jesus’ parable directs toward the Pharisees and scribes in response to their offense against His association with the publicans and sinners. The gracious Father portrays the parable as a “vindication of the Good News in reply to its critics.” Jesus’ rebuke against the self-righteousness of the religious elites in rejecting sinners is uncharacteristic of a gracious God.

Luke stresses that God’s grace through the Gospel extends to the marginalized of society and that we should respond with humility through repentance. Luke’s emphasis on repentance can be seen through the number of occurrences of various forms of the term used. Stein contrasts Luke’s use of the term seventeen times versus Matthew and Mark, seven and four times, respectively.

_{Book Report}

An Introduction to the Parables of Jesus by Stein, Robert H

Discuss the deficiencies of a parable defined as “an earthly story with a heavenly meaning.” Be sure to include what you find on page 16 and 20. Although Stein feels that an exact definition of a parable is not possible, for convenience’s sake, he chooses a simple definition. What is that simple definition? Discuss his reasons and give your opinion (p. 22).
- not English
- not Greek
- Aramaic
- mashalim means proverb
- Old Testament
  - byword, satire, taunt, word of derision
  - riddles
  - story or allegory
- New Testament
  - proverb
  - figurative saying
  - metaphor (comparison between two unlike things)
  - simile (comparison between like things)
    
    The simile also is a metaphor; for there is very little difference. When the poet says of Achilles, “he rushed on like a lion,” it is a simile; if he says, “A lion, he rushed on,” it is a metaphor; for because both are courageous, he transfers the sense and calls Achilles a lion. (Rhetoric 2, 20, 2ff.)
  - similitude (simile expanded from comparison into a picture)
  - parable / allegory (when a similitude expanded into a story)
  - story parable - singular incident
  - example parable - “Go and do likewise”
After reading the entire chapter 2, answer the question in the first sentence of this chapter: Why did Jesus teach in parables?
In chapter 4, why did Luther make such a harsh statement, and to what was he reacting?

Fourfold sense allegorical interpretations:

clerical jugglers performing monkey tricks (Affenspiel).

On Origen’s threefold sense allegorical interpretations:

worthless than dirt.
In chapter 5, how did Adolf Julicher end the allegorical captivity of the parable once and for all?

He wrote the first volume: Die Gleichnisreden Jesu (1888).

In spite of this feat, what were his two weaknesses?
1. Overreacted against emphasis on allegorical interpretations by rejecting any allegorical element in the parables. This turned Jesus into a 19th century German educated liberal theologian.
2. Through parables Jesus always teaches a general moral truth. The fact that Jesus was murdered showed he taught more than moral truths.
Explain the reason and significance for each of the 4 principals of Stein?
1. Seek the one main point of the parable. Do not seek allegorical significance in the details of a parable unless it is absolutely necessary.
  
  Not to concern with the details of the parables as they can distract from the main point of the parable.
2. Seek to understand the sitz im leben in which the parable was uttered.
  
  Know the original settings of the Lord’s life and context first to be able to find the significance in today’s context.
3. Seek to understand how the evangelist interpreted the parable.
  
  Understanding the author’s context and intention is important to understand the point of the parable.
4. Seek what God is saying to us today through the parable.
  
  Parable serves as a “framework” to understand God’s will for our lives today.
In chapter 6, interact with the four principles of interpreting the parables today and why those principles are important.
1. Find the main point in the parable helps identify Jesus’ teaching and intention. The Good Samaritan parable main point was to address Simon’s question, “Who is my neighbor?” Jesus’ parable addresses this question directly by asking Simon to answer his question, “The one who showed mercy on him” (Juke 10:29, 37).
2. The parable’s present cultural animosity between the Jews and Samaritan serves as the backdrop to the story. Jesus’ use of the term “Samaritan” invokes a sense of disgust to Simon. This is different than today’s Christian’s church context where the term “Samaritan” has a positive connotation.
3. Luke’s emphasis on the Gospel’s focus toward the outcasts and marginalized colored his writing of the parables. The emphasis on the Samaritan as the hero in the parable is a vivid Lukan theme.
4. The parable’s teaching is clear, love reaches across social, economical, or political boundaries to help our neighbors without conditions.
Read the parable of the unjust steward in Luke 16:1–8. Try to interpret this difficult parable on your own using Stein’s principles so far discussed. Write down your interpretation. Then, and only then, read his interpretation from page 106–111 and give your updated or revised interpretation based on your reading. (It’s ok if you missed the mark the first time around).
1. A wise steward is kind and generous with others so as to receive their benevolence in return. However, an unfaithful steward will lose his job despite his cunningness.
2. The cultural context requires a steward to be wise and faithful; these qualities are not necessarily inclusive.
3. Luke’s focus on generosity to the poor is central to the parable, but in the teaching, he puts the emphasis on faithfulness.
4. Be wise in your kindness and generosity toward others but be faithful to your Lord.
In Chapter 9, Discuss the parable of the Gracious Father, why Stein renames it; whether it is an allegory, the historical setting, the Sitz im Leben, and Luke’s interpretation of the parable (p. 115- 124):

General Resources

Barrett C. K., Editor. The New Testament Background. HarperSanFrancisco, 1989. Reprint, 1956.*

Brown, Raymond E. The Birth of the Messiah. New York: Doubleday, 1977.

________. The Death of the Messiah. 2 Volumes. New York: Doubleday, 1994.

deSilva, David A. Honor, Patronage, Kinship and Purity: Unlocking New Testament Culture. Downers Grove, Ill.: IVP Academic, 2000.

(Dunn, James D.G.. Jesus Remembered. Christianity in the Making, vol. 1. Grand Rapids: Eerdmans, 2003).

________. Beginning from Jerusalem. Christianity in the Making, vol. 2. Grand Rapids: Eerdmans, 2009.

Green, Joel B. Seized by Truth: Reading the Bible as Scripture. Nashville: Abingdon, 2007.

Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven: Yale, 1983.*

Meier, John P. A Marginal Jew: Rethinking the Historical Jesus. Vol. 1: The Roots of the Problem and the Person. ABRL. New York: Doubleday, 1991.

Neyrey, Jerome H., ed. The Social World of Luke-Acts: Models for Interpretation. Peabody, Mass.: Hendrickson, 1991.

Rousseau, John J. and Rami Arav. Jesus & His World: An Archaeological and Cultural Dictionary. Minneapolis: Fortress Press, 1995.

Powell, Mark Allan. What are they Saying about Luke? Mahwah, NJ: Paulist, 1989.

New Testament Introductions

Brown, Raymond E. An Introduction to the New Testament. Anchor Bible Reference Library. New York: Doubleday, 1997.

Dictionaries

Baker, David W., Dictionary of the Old Testament: Pentateuch. Downers Grove, Ill.: InterVarsity Press, 2003

Bromiley, Geoffrey W. et al., eds. The International Standard Bible Encyclopedia. Grand Rapids: Eerdmans, 1979-88.

Draper, Charles W., Chad Brand, and Archie England. Holman Illustrated Bible Dictionary. Holman Reference; Revised edition, 2003.

Douglas, J.D., Merrill C. Tenney and Moises Silva. Zondervan Illustrated Bible Dictionary. Zondervan, 2011.

Freedman, David Noel ed. Anchor Bible Dictionary. 6 Vols. New York: Doubleday, 1992.

Freedman, David Noel, Allen C. Myers and Astrid B. Beck, eds. Eerdmans Dictionary of the Bible. Eerdmans, 2000.

Godwin, Johnnie, Phyllis Godwin, and Karen Dockery. The Student Bible Dictionary. Barbour Publishing, 2001.

Hahn, Scott. Catholic Bible Dictionary. Doubleday Religion, 2009.

McKim, Donald K. Westminster Dictionary of Theological Terms. Louisville: Westminster John Knox, 1996.

Renn, Stephen D. Expository Dictionary of Bible Words: Word Studies for Key English Bible Words Based on the Hebrew and Greek Texts. Hendrickson, 2010.

Vine, W.E. and Merrill F. Unger. Vine’s Complete Expository Dictionary of Old and New Testament Words: With Topical Index. Thomas Nelson, 1996.

Commentaries

Barrett, C. K. A Critical and Exegetical Commentary on the Acts of the Apostles, 2 vols. Edinburgh: T. & T. Clark, 1994-98.

Bock, Darrell L. Luke 1:1-9:50. Baker Exegetical Commentary on the New Testament 3A. Grand Rapids: Baker Books, 1994.

________. Luke 9:51-24:53. Baker Exegetical Commentary on the New Testament 3B. Grand Rapids: Baker Books, 1996.

________. Luke. The IVP New Testament Commentary Series, ed. Grant R. Osborne. Downers Grove, IL and Leicester, ENG: InterVarsity Press, 1994.

Bovon, François. Luke 1: A Commentary on the Gospel of Luke 1:1-9:50. Philadelphia: Fortress Press, 2002.

________. Luke the Theologian: Fifty-Five Years of Research (1950–2005). Waco: Baylor University, 2006.

Craddock, Fred B. Luke. Interpretation: A Bible Commentary for Teaching and Preaching. Louisville, KY: John Knox, 1990.

Danker, Frederick W. Luke. Proclamation Commentaries. 2nd ed. Philadelphia: Fortress, 1987.

________. The Gospel According to Luke (I-IX). AB 28. New York: Doubleday, 1983.*

________. The Gospel According to Luke (X-XXIV). New York: Doubleday, 1983.*

Evans, Craig A. Matthew: New Cambridge Bible Commentary. Cambridge University Press, 2012.

France, R.T. The Gospel of Mark. The New International Greek Testament Commentary, 2002.

González, Justo L. Luke. Belief: a Theological Commentary on the Bible. Louisville, KY: Westminster John Knox, 2010.

Green, Joel B. The Gospel of Luke. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1997.

Jeffrey, David Lyle. Luke. Brazos Theological Commentary on the Bible. Grand Rapids: Brazos, 2012.

Johnson, Luke T. The Gospel of Luke. Collegeville, Minn.: Liturgical Press, 1991.

Keener, Craig. S. New Testament. The IVP Bible Background Commentary. Downers Grove, IL: InterVarsity, 1993.

Patte, Daniel and J. S. Croatto, Eds. The Global Bible Commentary. Abingdon, 2004.+

Ringe, Sharon H. Luke. Westminster Bible Companion. Louisville: Westminster John Knox, 1995.

Mark L. Strauss. Mark: Exegetical Commentary on the New Testament. Zondervan, 2014.

Talbert, Charles H. Reading Luke: A Literary and Theological Commentary on the Third Gospel. Reading the New Testament. Macon, Ga.: Smyth & Helwys, 2002.

________. Reading Acts: A Literary and Theological Commentary on the Acts of the Apostles. Rev. ed. Reading the New Testament. Macon, Ga.: Smyth & Helwys, 2001.

Tannehill, Robert C. Luke. Abingdon New Testament Commentary. Nashville: Abingdon, 1996.

Tiede, D. L. Luke. Minneapolis: Augsburg, 1988.

Week 6