Sublime

the postresurrection commissionings are firmly rooted in the earlier ministry of Jesus and his commissioning, then and there, of the Twelve and their associates to be Jesus’s colleagues in his kingdom work.

The whole point of Abraham in Romans 4, as I have said before in relation to Galatians 3, is not that he is an "illustration" or an "example," as though the saving plan consisted of the simplistic narrative, "Humans sin; God rescues; all is well (and, by the way, God has done this here and there in the past as well)."

Healing, forgiveness, renewal, the twelve, the new family and its new defining characteristics, open commensality, the promise of blessing for the Gentiles, feasts replacing fasts, the destruction and rebuilding of the Temple: all declared, in the powerful language of symbol, that Israel’s exile was over, that Jesus was himself in some way responsi

First, Crossan’s rejection of apocalyptic, as incommensurate with Jesus’ agenda, shows through in his dismissal of the Jewish hope which, in my reading (and that of several others), Jesus claimed to fulfil. There is nothing incompatible with the cherishing of this hope, the claim both that it is being fulfilled and will be fulfilled, and the acting

New Testament scholar Craig Evans says:

two of the great keynotes of the New Testament’s message.

Much has been made of the famous story of Jesus in Bethany with Mary and Martha (Luke 10:38–42).

For Luke, the new exodus begins in Jerusalem and ends in heaven.