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

eunuch that Isa. 53:7-8 which the eunuch is reading is one of the scriptural prophecies that is
fulfilled by Jesus (8:32-35). Paul understands his missionary work in Gentile regions as a
fulfillment of God’s aim (13:46-47), namely, the negative response to the gospel is the
fulfillment of the word of Hab 1:5, and the positive attitude to the gospel is a fulfillment of
Isa. 49:6. Paul states that we must also see Rome as a part of the plan of God (19:21). The
angel also says to Paul that he must stand before the emperor, as a part of God’s design
(19:21). Paul’s teaching in 28:23, 25-27 is a summary testifying to the fulfillment of
scriptural prophecy both in the life of Jesus and in the failure of many of the Jews to accept
the gospel. In conclusion, throughout Luke-Acts, God’s plan promised in the Scriptures is not
only continuous, but also fulfilled in and through Jesus, as well as his followers.
2-3-2. The Opposition to God’s Plan
Opposition in Luke’s presentation of God’s plan reveals that other purposes contrary to God’s
design are also at work. Opposition to God’s purpose occurs primarily in human and spiritual
opponents. In the purpose of God (), all the people and the tax collectors are contrasted
with the Pharisees and the lawyers. “When they heard this all the people and the tax
collectors justified God, having been baptized with the baptism of John, but the Pharisees and
the lawyers rejected the purpose of God for themselves, not having been baptized by him.”
(Luke 7:29-30; 20:1-8). The Jewish leadership as a whole opposes Jesus and frames a plot to
kill him (6:11; 11:53-54; 20:19; 22:1-6, 21; 23:3-5). The competing purposes also appear in
the story of Jesus’ passion and death (Luke 22-23). Although Pilate wanted () to set Jesus
free, he still in the end gave Jesus over to the will () of the chief priests, leaders, and
the people in Jerusalem (23:20, 25, 13). Joseph, from the Jewish town of Arimathaea who
was a member of the council and a good and righteous man, had not consented to their
purpose () and deeds (23:50-51). In Acts, opposition to God’s aim is indicated by the
contrast-formula. “But you denied the Holy and Righteous One, and asked for a murderer to
be granted to you, and killed the Author of life, whom God raised from the dead. To this we
are witnesses.” (Acts 3:14-15). The Jews’ opposition to the gospel which is proclaimed by the
early church appears to be the law, 147
but the Jews’ opposition is ultimately against God’s
purpose as well as in God’s plan (Acts 28:25-28). On the other hand, the crowds who are
147. See Blomberg, “The Law in Luke-Acts,” JSNT 22 (1984), 53-80; Stephen G. Wilson, Luke and the Law
(SNTMS 50, Cambridge: Cambridge University Press, 1983).
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