Hebrews appears to have little interest in Jesus’ resurrection. Drawing on contemporary studies of Jewish sacrifice, Jewish apocalyptic literature, and fresh exegetical insights, this volume argues that Jesus’ resurrection forms the conceptual center of Hebrews’ Christological and soteriological reflection.

Traditional views of the atonement tend to be reductive, focusing solely on Jesus's death on the cross. In his 2011 groundbreaking book Atonement and the Logic of Resurrection in the Epistle to the Hebrews, David Moffitt challenged that paradigm, showing how the atonement is a fuller process. It involves not only Jesus's death but also his resurrection, ascension, offering, and exaltation. In the succeeding years, Moffitt has continued to expand and clarify his thinking on this issue. This book offers a more fulsome articulation of his work on the atonement that reflects his recent thinking on the topic. Moffitt continues to challenge reductive views of the atonement, primarily from the book of Hebrews, but he engages other New Testament passages as well. He offers fresh insights on sacrifice and atonement, the importance of resurrection and ascension, Jesus's role as priest, and a new perspective on Hebrews. This important book brings Moffitt's award-winning and influential scholarship to a broader audience. The book includes a foreword by N. T. Wright.

Examines Hebrews' exposition of Jesus' death, his self-offering in heaven at his ascension, and the link between them.

In conversation with historical and systematic theology, Macaskill argues that the union between God and his people is consistently represented by the New Testament authors as covenantal, with the participation of believers in the life of God specifically mediated by Jesus, the covenant Messiah.

This volume presents a dialogue between historians, exegetes, and theologians on the background and key themes of the atonement in Hebrews. Presenting a range of differing perspectives and contributing to the renewed conversation between biblical and theological scholarship, the argument is structured in two parts: contexts and themes within Hebrews. Focusing on atonement not only in the Old Testament but also in the Greco-Roman world, and touching on themes such as sacrifice, plight and solution, and faith, these contributions shed light on the concept of the atonement in a directly scriptural way. The whole is a definitive collection of studies on the atonement in Hebrews that will be of service well beyond the confines of Hebrews' specialists, a collection as important for what it says about the atonement and the 21st century church as for what it says about Hebrews.

Examines the precise meaning attached to the perfecting of Christ and Christians in the Epistle to the Hebrews.

Steven M. Studebaker proposes a Pentecostal approach to a major Christian doctrine, the atonement. The book moves Pentecostal theology of the atonement from a primarily Christocentric and crucicentric register to one that articulates the pneumatological and holistic nature of Pentecostal praxis. Studebaker examines the irony of Classical Pentecostalism relying on the Christocentrism of Protestantism evangelical atonement theology to articulate its experience of the Holy Spirit, as well as the Pneumatological nature of Pentecostal praxis. He then develops a Pentecostal theology of atonement based on the biblical narrative of the Spirit of Pentecost and returns to re-imagine an expanded vision of Pentecostal praxis based on the theological formation of the biblical narrative. The result is a Pentecostal atonement theology that shows the integrated nature of pneumatology, creation and Christology in the biblical narrative of redemption. It gives theological expression to not only the pneumatological nature of Pentecostal praxis, but also the fundamental role of the Holy Spirit in the biblical narrative of redemption. The book challenges popular western atonement theologies to re-think their Christocentrism and crucicentrism as well as their atomistic tendency to separate soteriology into objective (Christological) and subjective (pneumatolgical) categories.