Shane Williamson’s Reviews > Jerusalem Crucified, Jerusalem Risen: The Resurrected Messiah, the Jewish People, and the Land of Promise > Status Update

The Gospel of Luke depicts Jesus as a prophet who foresees the coming destruction of the holy city, and who superimposes the image of that judgment over the events of his own suffering and death. (17)

The apostolic ekklēsia of the Messiah has Torah-faithful Jews at its heart, to whom others from the nations are joined in order to be linked in fellowship with the Jewish people. As such, the ekklēsia of Acts represents a prophetic anticipation of the eschatological content of the euangelion, in which Israel and the nations are joined through the resurrected Messiah. (13)

...it is not all gentiles but only gentiles who enter the ekklēsia whose status is altered from “impure” to “pure” and from “profane” to “holy.” (206)

God has acted through the Messiah to pour out the Holy Spirit—not to free the sons and daughters of Israel from the burden of the Torah, but to empower them to “follow my statutes and be careful to observe my ordinances” (Ezek 36:27). (203)

Jesus acknowledges that it is generally inappropriate to pluck grain on the Sabbath. Far from constituting “a rejection of current Sabbath practice,” such an acknowledgment affirms that practice as normative. Jesus asserts his christological authority to make exceptions to normative practice, just as David did in the incident Jesus cites as an analogy supporting his authority (as the promised Son of David). (201)

The Gospel of Luke presents Jesus as a Torah-faithful Jew in both his teaching and his practice. The Lukan Jesus considers adherence to the commandments to be the way to eternal life, and summons all who hear him to repentance in response to the Torah. (173)