Reading the Grand Narrative of Salvation: A Narrative of Fulfilment in Luke-Acts

This is an article that I wrote recently for a local magazine.

“… an account of the things that have been fulfilled among us…” (Luke 1:1)

The Gospel of Luke begins with an impressive statement anchoring the author’s work within the literary tradition of the Greco-Roman world (Luke 1:1-4). In this prologue, Luke makes a bold claim that the “orderly account” (Luke 1:3) he is narrating is not simply a collection of random historical events, but selective events demonstrating that the life and ministry of Jesus Christ is the fulfillment of the grand narrative of the salvation of God that is rooted in the story of Israel. In his sequel, the Acts of the Apostles, Luke’s narrative of the expansion of the early church and the mission to the Gentiles further displays the fulfillment of God’s redemptive plan for the nations. As such, the fulfillment terminology in Luke-Acts focuses on how the divine plan of salvation is being accomplished through the fulfillment of Old Testament, climaxed in the person and ministry of Jesus the Messiah and, realized in the preaching of the gospel to the nations.


The Story of Salvation as Fulfillment in Luke

Apart from the prologue where the motif of fulfillment signals Luke’s intention of his narrative, this terminology is extensively used in the infancy narratives of Jesus (see Luke 1:20, 45, 46-55; 2:6, 21, 22, 39, 43). By weaving the language of fulfilment into these accounts, Luke draws attention to the story that the salvation plan of God does not begins with the coming of Jesus. The story of the gospel is a continuation of the story of Israel, with godly characters proclaiming the realisation of the hope of Israel as witnessed in the birth of John the Baptist (Luke 1:19-20) and Jesus the Messiah (Luke 1:31-33; 45-55; 2:1-7).

The beginning of Jesus’ public ministry is introduced with the reading of Isaiah 61:1-2 in the synagogue of Nazareth (Luke 4:18-19). This is followed by the Jesus’ bold declaration that “Today this scripture is fulfilled in your hearing” (Luke 4:21). This pronouncement points to Jesus as the eschatological prophet, fulfilling what the Old Testament discloses about God’s redemptive plan. This direct quotation of Isaiah 61:1-2 subsequently becomes the paradigm of the ministry of Jesus – preaching the good news, proclaiming freedom to the prisoners, recovery of sight to the blind, releasing the oppressed. In the person and ministry of Jesus, the year of the Lord’s favour spoken of in Isaiah is now inaugurated. Further allusion to Isaiah 61:1-2 is seen in the response of Jesus to the disciples of John the Baptist who asked him whether he was indeed the Messiah (Luke 7:18-23). The reply of Jesus not only echoes this Isaianic passage but also anchors his ministry as the anticipated eschatological prophet fulfilling God’s divine plan.

The climax of the ministry of Jesus the Messiah is in the revelation that he “must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life” (Luke 9:21. See also 9:31; 18:31-32; 22:15-22, 37). Closely related to Jesus’ Passion prediction is the Transfiguration of Jesus where Moses and Elijah appeared in glory and spoke about Jesus’ “departure”, which he was about to accomplish at Jerusalem (Luke 9:31). The subsequent voice from heaven not only confirms the identity of Jesus as the Son of God but also expresses the need of the disciples to listen to Jesus unfolding his passion and death (Luke 9:35). The events that followed the Transfiguration that led to the betrayal, sufferings, death and resurrection of Jesus are foreordained in God’s drama of salvation, only to be fulfilled as Scripture directs and as Jesus himself outlines (see Luke 18:31, 22:22, 37; 24:25-27, 44-46). Jesus himself declares that “everything that is written by the prophets about of the Son of Man will be fulfilled” (Luke 18:31).

The post-resurrection appearance of Jesus to the two disciples on the Emmaus Road is also narrated in the language of fulfilment. By “beginning with Moses and all the Prophets, (Jesus) explained to them what was said in all the Scriptures concerning himself” (Luke 24:27) by revealing himself as the suffering Messiah (Luke 24:26). Subsequently, Jesus also told the eleven disciples, “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms” (Luke 24:44). Jesus’ conversation with these disciples reveals a grand narrative of God’s plan that is rooted in the Old Testament and how an understanding of the Old Testament and its promises is a necessary prelude for grasping the redemptive and eschatological plan and purpose of God (see Luke 24:25-27, 44-49). The ministry, death and resurrection of Jesus is once again interpreted in the light of Scripture, as clearly declared by the Messiah himself towards the closing of Luke’s Gospel, “This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem” (Luke 24:46-47).


The Story of Salvation as Fulfillment in Acts

The opening statement of Acts recalls the emphasis of Luke 24 of the plan of God in blessing the nations/Gentiles through the witness of the apostles. This divine plan of salvation will be fulfilled through the preaching of the apostles in Jerusalem (Acts 2-7), Judea and Samaria (Acts 8-11) and to the ends of the earth (Acts 13-28) as outlined in Acts 1:8.

The language of fulfilment in Acts is chiefly found in the numerous speeches recorded. Peter is the first to use this motif in his speech, declaring that the Scripture had to be fulfilled in Judas’ punishment for the betrayal of Jesus and the appointment of Matthias in replacing Judas by quoting Psalms 69:25 and 109:8 respectively (Acts 1:20). Peter’s subsequent speech on Pentecost is couched in the language of fulfilment, announcing God’s great plan of salvation (Acts 2:14-39). The coming of the Holy Spirit at Pentecost is declared as the fulfilment of Joel 2:28-32 while the resurrection and ascension of Christ are proclaimed as the fulfilment of Psalms 16:8-11 and 110:1 respectively. Peter’s subsequent address in the temple precinct makes another significant claim about the fulfilment of Scriptures where Christ’s rejection and sufferings are referenced to Deuteronomy 18:15-19 and Genesis 22:18; 26:4. In addition, this sermon of Peter also introduces a theological overview of God’s narrative of redemption as rooted in the story of Israel, beginning from the story of Abraham, Isaac, and Jacob to the story of Moses, and finally, the story of Israel.

Paul’s first recorded Sabbath speech in the synagogue of Pisidian Antioch focuses on God’s promises in bringing a Saviour in the line of King David (Acts 13:16-41). In his speech, the language of fulfilment appears three times. First, in condemning Jesus to death, “the people of Jerusalem and their rulers…fulfilled the words of the prophets” (Acts 13:27). Secondly, whey they had fulfilled all that was written about Jesus, they took him down from the tree, and laid him in a tomb (Acts 13:29). Thirdly, the resurrection of Jesus is now proclaimed as what “God promised our fathers, he has fulfilled for us, their children” (Acts 13:32). And this resurrection of Jesus is now the good news Paul proclaimed. However, in the following Sabbath, some Jews obstructed Paul and he turned his attention to the Gentiles by evoking Isaiah 49:6 as justification for this move. As such in Acts 13, two major fulfilments of God’s divine salvation plan are unfolded: God’s intention in the death and resurrection of the Messiah and the divine plan in bringing the salvation to the Gentiles.

Paul’s trail speeches in Acts 23:6; 24:10-21 and 26:2-23 further underscores the language of fulfilment. Israel’s hope is fulfilled in the resurrection of the Messiah. Paul’s defence of his apostolic calling to be an apostle to the Gentiles is flashed out in this declaration: ‘I am saying nothing beyond what the prophets and Moses said would happen – that the Christ would suffer and, as the first to rise from the dead, would proclaim light to his own people and to the Gentiles” (Acts 26:22-23). For Paul, everything occurred in accordance with God’s divine plan of salvation.

The ending of Acts again showcases the declaration of the fulfilment of the Scripture in the recording of the events (Acts 28:23-28). This final scene shows Paul trying to persuade people about Jesus both from the Law of Moses and from the Prophets and in which Isaiah 6:9-10 is quoted as reason for taking the gospel to the Gentiles. With this, Luke second volume ends where he begins, with a declaration of the fulfilment of God’s progressive self-revelation initially through the work of the Prophets and finally revealed in his Son. This redemptive story is now being proclaimed by the apostles to both the Jews and the Gentiles. The worldwide expansion of the Gentile mission as disclosed in the Old Testament is now finally being fulfilled.


Concluding Remarks

From the two-volume work of Luke, past history is not simply a recollection of a series of events but a clear expression of the purpose of God. Divine control of history as unfolded in the story of Israel finds its climatic fulfilment in the story of Jesus Christ in Luke’s writings. Together with references to the plan of God (Luke 7:30; Acts 2:23; 4:28; 5:38-39; 13:36; 20:27), the will of God (Luke 11:2; 22:42; Acts 21:14; 22:14) and to the sovereignty of God (Luke 22:22; Acts 1:7; 10:42; 17:31; 22:14; 26:16), all these point to the story that Luke sees the gospel of Christ not as detached, but as the climax and fulfilment of the redemptive plans of God rooted in the story of Israel. The necessity of Jesus’ rejection and suffering was not an accident in history but part of God’s drama of redemption as revealed in the scripture and promises of God in the Old Testament.

God Remembers: Chapel Message

The following is the transcript of my short devotional message shared in STM's Chapel last tuesday.

STM Chapel
Tuesday, August 3, 2010
Text: Isaiah 49:13-16
God Remembers

The past few months have been a very interesting journey for me. It is interesting because it has been a journey of discovery. It has been a journey that comes with a mixed bag. It has been a journey that is mixed with joy and pain, laughter and tears, and delight and frustration. It has been a journey where I am confronted with difficult theological questions. Some of the difficult questions that have been on my mind are: What happens when a person could, at times, no longer remembers God? How does this affect the person’s identity in Christ?

These questions arise because we have been caring for my father who is now advancing in his Alzheimer’s disease for the past couple of years. Caring for a patient such as this not only requires much patience and love, it also demands out constant attention and care. Some days, Dad would be able to recognise the family. In times like this, he would still be able to joke with us, tell us stories, and sings along with us. At some other days, he would not be able to recognise us. He would not be able to recognise my mother and my sister. Some days, he would look at me, and he would think I am someone else, and called me by some other name. At times, he would say to me, “Who are you?” About two weeks ago, I walked out of my bedroom and I greeted Dad. And Dad said, “Who are you? I know my son lives in that bedroom, and who are you coming out of my son’s bedroom?” Some days, he is a father I know. But on some days, he becomes a father that I never know.

Dad finds it hard to read the bible. Words do not seem to make much sense to him now. He finds it difficult to make sense of a sentence. He really struggles to read the bible. Some days, Dad finds it even hard to pray. One time, he looked at us and asked, “What is prayer? I don’t know how to pray.” At times, Dad surprises us about his faith. One day, Dad suddenly asked the family to prepare food on the table because he needed to pray to his ancestors. We assured him, and told him, “Dad, we are believers. We worship God. We don’t worship our ancestors.” Dad had, for a moment, forgotten that he is now a believer in Jesus.

That leads me to this question: When a person could no longer remember how to pray; could no longer read the Bible; could suddenly forget that he is a believer in Christ, and could sometimes forget God, how would you minister to a person like this? What would be this person’s identity in Christ?

As I was reflecting on this, my mind was brought to the passage we read earlier – Isaiah 49:13-16. I am comforted that despise Israel’s unfaithfulness, God remains faithful. Even in times when Israel laments that God has forsaken them, God reassures that he will not forget. He still remembers them even in their exile, and God promises that there would be restoration for Israel. Even if a mother may forget the baby at her breast, God will not. That is enough for me. God still remembers. Even though Dad’s in his condition may forget God, God will never forget my father. God has engraved my father in the palms of his hands. Dad forgets, but God remembers. I pray that this will be an encouragement to you. Despite what we have gone through, even when we forget God, God remembers. That is enough. And may we remember God while we are able to. This is the very reason we come to our Lord’s Table that has been prepared for us to that whenever we eat the bread and drink the cup, we do it in remembrance of our Lord Jesus. Let us come to the Lord’s Table, the table he prepared for us so that we could remember him

No Time To Blog?

I have not been blogging for a while - it's not that I have nothing to blog, but time just does not permit me to do so. Increasing administrative workload has taken much time away from research, writing, and critical reflection.

I hope to find some time in the coming weeks to resume my blogging activities.

Reading the Earliest Sacred Texts in the UK and Ireland - Codex Sinaiticus

I still remember during my first trip to London many years ago, I decided to give the Changing the Guards Ceremony at Buckingham Palace a miss (and until today, after numerous trips to London, I still have yet to witness this Ceremony, and friends have been telling me I don't know what I miss).


But for me, there was something else that was far more important to see. I would rather exchange the Changing the Guard Ceremony for a visit to the British Library. The reason was simple - I wanted to have a look at the Codex Sinaiticus and other sacred texts that are on display at the Sir John Ritblat Gallery that showcases the treasures of British Library. As an NT scholar, I would not give a visit to have a peek at this very important Codex a miss.

Over the years, I still make return visits to the British Library. This current trip to England is no exception. I was at the British Library recently, and I remained speechless and overwhelmed with a sense of awe when I stood before the display of the Codex Sinaiticus. This important Codex, discovered at St Catherine Monastery at the foot of Mt Sinai (hence the name, Codex Sinaiticus), contains the earliest copy of the complete New Testament dated back to the 4th century. On display is the final section of John 21, including John 21:25. Also on display are the portions of the Old Testament in Greek as well, and one can view portions of Psalms. It is interesting that the layout format for the NT text and OT text is slightly different. The NT was written in four columns format (see the image above) while the Psalms were written in two column format.

Displayed next to the Codex Sinaiticus is another important manuscript dated to the 5th century known as the Codex Alexandrinus. Numerous important Bibles such as the Lindisfarne Gospels dated back to the 7th century, the Wycliffe Bible dated late 14th century and Parc Abbey Bible dated 12th century are also on display.

I have always told my friends that we need to know the heritage and tradition of our faith and our scripture. If you are planning for a visit to London, make a tour to the British Library a priority. Perhaps like me, the Changing the Guards Ceremony and visit to Buckingham Palace can wait. And the best is, a visit to the gallery that houses the treasures of our sacred texts does not charge any admission fees!

By the way, as an evidence for my love for scripture, I even bought a poster of the Codex Sinaitucus that is now nicely framed and proudly on display in my office.

The End is Nigh....

Time flies, and one month has quickly gone by and my time at Tyndale House in Cambridge is about to come to an end soon. Work has been progressing well, and I must say I am rather pleased with the progress thus far. I managed to tidied up the Introductory chapter of the book I am working on, and made significant revision on 3 other chapters. What's left for me is to tidy up the manuscript and then perhaps look for a publisher to publish my work.

This visit to Cambridge is also a very memorable one, and I will blog in the next post why this is so. Friends who have been following me on my Facebook would probably able to guess the reason for this.

This is my final weekend here - and I am going to chill out and have a little break before heading home.

Philip Esler Moves to St Mary's University College

Prof Philip Esler has been appointed as the new Principal of St Mary's University College, Twickenham, London. He will be leaving University of St Andrews in taking up this new position in the new academic year.

Read about Philip Esler's appointment here.

Cambridge University to digitalise faith and science library collections | Christian News on Christian Today

Cambridge University to digitalise faith and science library collections | Christian News on Christian Today

Cambridge University Library has announced plans to become a digital library for the world.

The library is home to more than seven million books and some of the greatest collections in existence, including those of Newton and Darwin.

The first collections to be digitised will be entitled The Foundations of Faith and The Foundations of Science. The goal for both is that they become ‘living libraries’ with the capacity to grow and evolve.

The library’s faith collections include some of the oldest and most significant Qur’ans ever to be uncovered, as well an eighth century copy of Surat al-Anfal.

The library also holds the world’s largest and most important collection of Jewish Genizah materials, including the Taylor-Schechter Genizah Collection – 193,000 fragments of manuscripts as significant as the Dead Sea Scrolls.

Its Christian holdings include the Codex Bezae Cantabrigiensis, one of the most important Greek New Testament manuscripts, the Book of Deer and the Book of Cerne.

Read the rest of the report here.

The Bible Society Library in the Cambridge University Library also houses copies of the oldest Malay bibles. Let's hope that some of these bible that contain the word "Allah" will be made available too.

Galloway & Porter: RIP

It was with sadness that I walked by my favourite bookstore, Galloway & Porter, in the city yesterday. The curtain has finally been drawn on May 31 on this store. There goes another shop where I could get theological books at a real bargain. As I look back, I must have purchased more than 60 books from this bookstore over the numerous trips to Cambridge over the past few years.

NT Position: St John's Nottingham

Here's an announcement from St John's College, Nottingham.

St John's College, Nottingham: TUTOR IN NEW TESTAMENT

Due to a significant growth in student numbers, we wish to appoint a full-time lecturer in New Testament Studies from September 1, 2010.

St John’s stands in the evangelical and charismatic tradition within the Church of England, and is committed to innovative and participative learning for mission and ministry through flexible courses for ordinands, lay people and youth workers. It continues to develop training which is culturally sensitive, and is fully committed to the church's agenda on Mission-Shaped Church.

The lecturer will join this developing, research-active team and work with colleagues to deliver the teaching of New Testament studies, up to and including postgraduate level. The person appointed will either have already completed a relevant research degree or be nearing completion and, as a practising Christian sharing our core values, will take a full part in our worshipping, learning community, including leading a student formation group.

Applications are invited from lay or ordained persons.

Application pack from
Mr Spenser Turner,
St John’s College,
Chilwell Lane,
Bramcote,
Nottingham, NG9 3DS.
0115 925 1114
email: s.turner@stjohns-nottm.ac.uk

Applications close: June 11, 2010

Work Begins....

I arrived Tyndale House on Tuesday late morning after a long flight from Kuala Lumpur via Singapore. Strangely, for this trip, I find it rather difficult to get things moving for the past week. I guess this is partly due to the reason that I had been very exhausted at the end of the semester. It was also towards the end of the semester that I was given the added responsibility of faculty in charge of the library. Much time was taken up to look into various issues related to the library and to consider how to make the library a more conducive place for all to work, study, research, and perhaps,to play! (yes, one can still have fun in the library!). So it was no wonder that I spent the last couple of days in Cambridge recuperating.

Since my last trip to Tyndale end of last year, nothing much has been done to my research. So for the last few days, I was ploughing through my notes, trying to figure out where I left off the last time I touched on my book project. It was not until yesterday that I think I finally gained my footing. So I am hoping that for the weeks to come, it would be another fruitful time for me at Tyndale! In the meantime, I have the books sitting on my the shelve above my desk that I need to browse through!