Jesus and the Victory of God by N.T. Wright

A Revolutionary Portrait of Jesus as Israel's Messiah Defeating the Powers

Author: N.T. Wright
Publisher: Fortress Press (1996)
Pages: 741
Series: Christian Origins and the Question of God, Volume 2
Audience: Pastors, theologians, New Testament scholars, serious students of the Gospels

Overview and Core Thesis

N.T. Wright's Jesus and the Victory of God is nothing less than a comprehensive reconstruction of who Jesus was, what He believed He was doing, and why He went to the cross. At 741 pages, this is Wright's magnum opus on the historical Jesus—a work that has fundamentally reshaped contemporary Jesus scholarship and provided the church with a rigorously historical yet deeply theological portrait of the Messiah.

Wright's central argument can be stated simply but carries revolutionary implications: Jesus believed He was Israel's Messiah, called to accomplish Israel's restoration through His own substitutionary suffering and death, thereby defeating the real enemies—Satan, sin, and death—and inaugurating God's new creation kingdom.

This challenges both liberal scholarship (which sees Jesus as merely a wisdom teacher or failed revolutionary) and much popular conservative Christianity (which jumps straight from Jesus' divinity to His atoning death without engaging His deeply Jewish context and kingdom mission). Wright demonstrates that Jesus was neither a gentle moral teacher nor a detached deity play-acting at humanity. He was the climax of Israel's story, embodying and fulfilling Israel's vocation on behalf of the world.

What makes this book exceptional is Wright's rigorous historical methodology combined with profound theological insight. He engages critical scholarship on its own terms—analyzing sources, evaluating evidence, reconstructing first-century Palestinian Judaism—while simultaneously showing how Jesus' actual historical mission was thoroughly theological: God was acting in and through Israel's Messiah to defeat evil, reclaim creation, and establish His kingdom.

The result is a Jesus who is more Jewish than liberal scholarship admits (deeply embedded in Israel's scriptures, temple, and eschatological hopes) and more revolutionary than conservative Christianity often recognizes (directly confronting Rome, redefining Israel's identity, and announcing God's judgment on the temple establishment). Wright gives us a historically credible, textually grounded, theologically rich portrait that makes sense of the Gospels' complex testimony.

Strengths: Why This Book Matters

1. Rigorous Historical Methodology

Wright begins by establishing clear criteria for historical Jesus research. Rather than cherry-picking sayings that fit predetermined conclusions (the liberal quest's typical flaw) or uncritically harmonizing all Gospel material (fundamentalism's typical flaw), Wright employs what he calls a double similarity and double dissimilarity test:

Questions Wright asks of every tradition:

Does it make sense within first-century Palestinian Judaism? (If not, probably fabricated)
Does it explain the rise of early Christianity? (If not, probably not historical)
Is it distinctive enough that neither Judaism nor the early church would likely invent it? (Marks authenticity)
Does it fit coherently with other verified Jesus material? (Tests consistency)

This method yields a Jesus who is:

Thoroughly Jewish (speaking the language of Torah, temple, exile, and restoration)
Creatively original (reinterpreting Israel's categories in unexpected ways)
Historically credible (His mission explains both His Jewish context and His followers' radical claims)

Wright spends 150+ pages establishing this methodology before even discussing Jesus' message—showing his commitment to doing history rigorously, not apologetics disguised as scholarship.

The payoff is a portrait of Jesus that skeptics must reckon with on historical grounds and believers can embrace confidently because it emerges from careful engagement with evidence, not wishful thinking.

2. Jesus Within Second Temple Judaism

One of Wright's greatest contributions is situating Jesus firmly within the complex world of Second Temple Judaism (roughly 516 BC - AD 70). Most Christians know little about this period, but it's essential for understanding Jesus.

The Jewish worldview Jesus inhabited:

Living in exile: Though physically returned to the land, Israel still felt under foreign oppression (Rome). True restoration—God returning to dwell in the temple, sins forgiven, enemies defeated—hadn't happened yet
Anticipating new exodus: Israel longed for God to act decisively as in the exodus, liberating them and establishing His kingdom
Expecting covenant renewal: The prophets promised a new covenant where God would write His law on hearts, pour out His Spirit, and gather the nations
Awaiting God's kingdom: Jewish hope centered on God becoming King—defeating evil, vindicating Israel, renewing creation

Against this backdrop, Jesus' entire ministry makes sense. He wasn't inventing new ideas from scratch—He was announcing that Israel's long-awaited hopes were being fulfilled in and through His own work.

Wright shows how Jesus' parables, mighty works, controversies with Pharisees, and journey to Jerusalem all fit within Jewish eschatological expectation—but with shocking twists. Jesus redefined who the true Israel was (followers of Jesus, not ethnic descendants), who the real enemies were (Satan and sin, not Rome), and how God would establish His kingdom (through suffering and resurrection, not military conquest).

This framework prevents two errors:

Judaizing Jesus (reducing Him to just another Jewish teacher with no unique authority)
De-Judaizing Jesus (making Him a generic religious figure disconnected from Israel's story)

Instead, Wright gives us a Jesus who is Israel's Messiah precisely by fulfilling Israel's vocation in unexpected ways.

3. Jesus' Kingdom Announcement as Christology

Wright makes a crucial methodological move that reshapes how we understand Jesus' self-awareness. Rather than starting with titles (Messiah, Son of God, Son of Man) and debating whether Jesus claimed them, Wright begins with what Jesus did and said—and asks what kind of person would do these things.

Jesus' actions that reveal His identity:

Pronouncing forgiveness of sins: Only God can forgive sins (Mark 2:7)—yet Jesus does so authoritatively
Redefining Israel around Himself: Calling twelve disciples (reconstituting Israel), eating with sinners (declaring who's in God's family)
Acting with authority over Torah: "You have heard it said... but I say to you" (Matthew 5)—claiming to speak for God, not just interpret Torah
Performing mighty works: Exorcisms and healings demonstrate God's kingdom breaking in through Jesus
Announcing temple judgment: Predicting and symbolically enacting the temple's destruction—claiming His own body/community would replace it

Wright's thesis: Jesus' kingdom announcement was His implicit Christology. By announcing that God's kingdom was arriving through His ministry, Jesus was claiming to embody and enact Israel's God returning to His people.

This is brilliant because it explains why Jesus rarely used titles explicitly (they carried dangerous political connotations and would be misunderstood) while nonetheless making staggering claims through His actions. Jesus showed who He was by doing what only God could do—and invited people to recognize the implications.

The key titles Wright explores:

"Messiah": Jesus redefined messiahship away from military conquest toward suffering servanthood, but clearly believed He was Israel's anointed king

"Son of Man": Drawing on Daniel 7, Jesus used this cryptic phrase to claim He was the human figure who would represent Israel before God and be vindicated through suffering

"Son of God": In Jewish context, this meant Israel's representative (Exodus 4:22; Hosea 11:1) and the Davidic king (2 Samuel 7:14)—Jesus embodied both vocations uniquely

Wright shows these titles converge: Jesus is the true Israel (Son of God), the suffering righteous one (Son of Man), and the anointed king (Messiah) who accomplishes Israel's vocation through substitutionary death and vindicating resurrection.

4. The Cross as Victory Over Israel's Real Enemies

Perhaps Wright's most important contribution for The Living Text framework is his treatment of Jesus' death. Against reductionistic views that see the cross as either:

Merely political (Rome executing a troublemaker)
Merely sacrificial (blood atonement divorced from historical context)
Merely exemplary (inspiring moral courage)

Wright shows Jesus understood His death as the climactic battle where Israel's real enemies—Satan, sin, death, and the Powers—would be defeated.

How Jesus saw His death:

As Israel's representative suffering: Israel was in exile because of sin. The prophets promised a Suffering Servant who would bear Israel's sins and bring restoration (Isaiah 40-55). Jesus believed He was that Servant, going to the cross to exhaust the exile and bring the new exodus

As Passover fulfillment: Jesus deliberately staged His final week during Passover, interpreting His death as the ultimate Passover lamb whose blood would liberate God's people from slavery

As temple replacement: By predicting the temple's destruction and offering His own body ("This is my body... my blood of the covenant"), Jesus claimed His death would accomplish what temple sacrifices symbolized—atonement, presence, covenant renewal

As messianic enthronement: Paradoxically, Jesus' crucifixion was His coronation. The "King of the Jews" sign was unwittingly true. Through death, Jesus would be vindicated and exalted as Lord

As cosmic battle: Jesus spoke of His death as the moment when "the ruler of this world will be cast out" (John 12:31) and "the powers of heaven will be shaken" (Mark 13:25). The cross was spiritual warfare—God in Christ engaging evil and emerging victorious

Wright brilliantly shows how Christus Victor (victory over Powers) and penal substitution (bearing Israel's/humanity's judgment) are not competing theories but two angles on one event. Jesus defeated Satan by taking Israel's curse upon Himself. He liberated captives by satisfying covenant justice. He inaugurated new creation by exhausting the old creation's condemnation.

This makes the cross both:

Deeply particular: rooted in Israel's specific story, temple, and covenant
Universally significant: accomplishing what Israel was meant to do for the world—defeating evil and opening the way to God

5. Resurrection as Vindication and New Creation

Wright's treatment of the resurrection (developed more fully in The Resurrection of the Son of God) is foundational here. The resurrection isn't just proof Jesus' death "worked"—it's God's verdict on Jesus' mission and the inauguration of new creation.

What the resurrection means:

Vindication of the Crucified One: God raised the Messiah Rome executed, declaring Jesus was right and His enemies were wrong

Defeat of death: The ultimate enemy (1 Corinthians 15:26) has been conquered. Death no longer has dominion

New creation begun: Resurrection isn't resuscitation (coming back to ordinary life) but transformation—Jesus' risen body is the first instance of the new creation

Jesus enthroned as Lord: The resurrection isn't just personal vindication but cosmic coronation—Jesus is now reigning as King over all powers and authorities

Mission launched: The risen Jesus commissions disciples to announce His kingdom and make disciples of all nations—the victory must be proclaimed

Wright emphasizes the resurrection transforms the cross from tragedy into triumph. Without Easter, Good Friday is merely another failed messianic movement. With Easter, Good Friday becomes the decisive battle where evil was defeated and God's kingdom inaugurated.

For The Living Text readers, this is crucial: The resurrection proves Christ's victory over the Powers is real, not symbolic. Satan is defeated. Sin's power is broken. Death is conquered. The age to come has begun breaking into the present age. We live between D-Day (the decisive battle—cross and resurrection) and V-Day (the final victory—Christ's return).

6. Kingdom of God as Central Theme

Wright demonstrates that the kingdom of God was not one theme among many for Jesus—it was the theme that organized everything else.

What "kingdom of God" meant in Jesus' context:

Not "heaven when you die" (modern misreading) but God becoming King over Israel and the world—defeating evil, restoring creation, dwelling with His people

Not a timeless spiritual realm but God's sovereign rule breaking into history—the age to come invading the present age

Not escapist hope but transformative reality—wherever God's reign is acknowledged, things change (sick are healed, demons are cast out, sinners are forgiven, communities are restored)

Jesus' distinctive kingdom announcement:

Already/not yet: The kingdom is "at hand" (Mark 1:15)—present in Jesus' ministry yet awaiting consummation

Realized through suffering: The kingdom comes not through military conquest but through the Messiah's substitutionary death

Centered on Jesus Himself: To enter the kingdom is to follow Jesus; to reject Jesus is to reject God's reign

Open to unlikely people: Tax collectors, prostitutes, Gentiles—the kingdom subverts ethnic and moral boundaries

Demanding radical allegiance: Following Jesus means loving enemies, forgiving debts, sharing possessions, renouncing violence

Wright shows Jesus' parables, mighty works, and ethical teaching all converge: God is becoming King, and it's happening in and through Jesus.

This framework prevents reducing Jesus to either:

Apocalyptic fanatic (liberal caricature)
Gentle moral teacher (liberal domestication)
Disembodied deity (conservative abstraction)

Instead, Jesus is the God of Israel acting as King to reclaim His creation, defeat His enemies, and establish His reign—through the shocking means of incarnation, crucifixion, and resurrection.

7. Jesus' Controversies Explained

Wright brilliantly illuminates why Jesus provoked such fierce opposition. It wasn't primarily His miracles or His ethical teaching (other Jewish teachers healed and called for righteousness). It was His claim to embody and enact Israel's restoration while simultaneously pronouncing judgment on Israel's current power structures.

Why the religious leaders opposed Jesus:

He redefined covenant membership: Not ethnic descent or Torah observance but following Him—this threatened their entire system

He pronounced forgiveness without temple sacrifice: Bypassing the priesthood's mediatorial role

He announced temple judgment: Predicting its destruction and offering Himself as replacement—this was perceived as blasphemous

He ate with sinners: Declaring them "in" without requiring standard purity rituals—this subverted boundaries

He claimed divine authority: Acting and speaking as if He were Israel's God returning to His people

Why Rome executed Jesus:

He claimed to be King: "King of the Jews" was a direct challenge to Caesar's authority

He attracted messianic hopes: Crowds following Him risked political instability

He enacted temple judgment: The temple was Rome's client—its destruction threatened Roman interests

He refused violence: Paradoxically, His non-violent revolution was more threatening than armed rebellion (it couldn't be crushed militarily)

Wright shows Jesus was caught between two fires: religious leaders who saw Him as a blasphemous threat to their authority, and Roman officials who saw Him as a potential revolutionary. Both were partially right—Jesus was revolutionary, just not in the ways they expected.

The cross becomes the collision point where Israel's unfaithfulness, Rome's oppression, Satan's schemes, and humanity's sin all converge—and where God in Christ absorbs the violence, bears the judgment, and emerges victorious.

How This Fits The Living Text Framework

Wright's Jesus and the Victory of God provides essential historical and theological grounding for several core Living Text themes:

Christus Victor and Defeat of the Powers

Wright demonstrates that Jesus understood His mission as cosmic battle against the real enemies: Satan, sin, death, and the Powers behind both Israel's unfaithfulness and Rome's oppression.

How this fits:

Jesus' exorcisms weren't just compassionate healings—they were invasion of Satan's territory, demonstrating the kingdom's arrival
Jesus' temple action wasn't just prophetic symbolism—it was judgment on a corrupted system enslaved to Rome and greed
Jesus' crucifixion wasn't just Roman execution—it was the decisive battle where evil's power was broken
Jesus' resurrection wasn't just personal vindication—it was cosmic victory, proving death is defeated

This aligns perfectly with The Living Text's emphasis that Christ's work addresses every dimension of the fall—not just personal guilt but cosmic enslavement. The cross defeats the Powers by absorbing their violence and exhausting their claims.

Wright shows this isn't imposed theology but Jesus' own understanding of His mission, rooted in Israel's scriptures (especially Isaiah, Daniel, and the Psalms).

Sacred Space and Temple Theology

Wright's treatment of Jesus and the temple directly supports The Living Text's sacred space framework.

Key insights:

Temple symbolized God's presence with Israel: The Holy of Holies was where heaven and earth overlapped—the concentrated locus of sacred space

Jesus announced temple judgment: Predicting its destruction because it had become corrupted and failed its vocation

Jesus offered Himself as temple replacement: "Destroy this temple, and in three days I will raise it up" (John 2:19)—His body becomes the new meeting place of heaven and earth

The Church becomes the distributed temple: Where God's Spirit dwells in believers individually and corporately

This fits The Living Text's trajectory: Eden (sacred space) → Tabernacle/Temple (sacred space localized) → Jesus (sacred space embodied) → Church (sacred space distributed) → New Creation (sacred space universal).

Jesus is the true temple—God's presence made flesh, dwelling with humanity. Through union with Him, believers become living stones in God's new temple (1 Peter 2:5).

Israel's Vocation Fulfilled

Wright shows Jesus didn't abandon Israel's story—He climaxed it. Israel was called to be:

God's Son (Exodus 4:22; Hosea 11:1)—representing God's character to the world
A kingdom of priests (Exodus 19:6)—mediating God's presence to the nations
A light to the Gentiles (Isaiah 49:6)—bringing salvation to the ends of the earth

Israel corporately failed this vocation. But Jesus—as true Israel—perfectly embodies what Israel was meant to be. He is the faithful Son, the great High Priest, the light to the nations.

This fits The Living Text's emphasis on vocation and image-bearing. Humanity was created as royal priests to extend sacred space. Israel was called to model this vocation for the world. Jesus perfectly fulfills humanity's and Israel's calling—and invites us to share His vocation through union with Him.

The Church, as the body of Christ, now carries forward Israel's mission: announcing God's kingdom, embodying His presence, blessing the nations.

Participatory Salvation

Wright's emphasis on being "in Christ" aligns with The Living Text's participatory soteriology. Salvation isn't merely:

Forensic transaction (legal acquittal) alone
Moral transformation (becoming better people) alone
Mystical union (losing ourselves in God) alone

It's all three together through union with the Messiah:

Forensic: We're justified because we're in the Justified One—Christ's righteousness is ours

Transformative: We're being conformed to Christ's image as the Spirit works in us

Relational: We're adopted into God's family, sharing the Son's relationship with the Father

Cosmic: We're participants in new creation—the age to come invading the present through Christ's resurrection

Wright's Jesus doesn't offer mere forgiveness—He offers incorporation into His own resurrection life, making us participants in the new humanity He inaugurated.

Non-Calvinist Soteriology

While Wright doesn't extensively argue soteriology debates, his framework accommodates Arminian emphases:

Jesus died for all: Wright emphasizes the cross accomplishes cosmic reconciliation—not just for a predetermined elect but for the whole world (following 2 Corinthians 5:14-19)

Faith as response: Entering the kingdom requires allegiance to Jesus—a genuine decision, not irresistibly imposed

Israel's election for mission: Wright shows election is always for service, not privilege—Israel chosen to bless nations, Church chosen to embody God's reign

Covenant faithfulness, not determinism: God is faithful to His promises, but human response genuinely matters—the parables make clear people can accept or reject the kingdom

The Living Text's Wesleyan-Arminian framework fits Wright's historical Jesus because both emphasize:

God's universal love (the kingdom invitation is genuinely for all)
Human responsibility (we must respond to the call)
Covenant relationship (not bare divine decree but mutual commitment)

Weaknesses and Points of Clarification

1. Length and Academic Density

At 741 pages of dense academic prose, this is not light reading. Wright engages German scholarship, debates historical-critical methods, and assumes familiarity with Second Temple Judaism.

This isn't a flaw—it's what makes the book comprehensive and credible. But readers should know what they're getting: a rigorous historical monograph, not a popular-level introduction.

Recommendation: For accessible Wright, start with:

Simply Jesus (popular level)
How God Became King (accessible treatment of the Gospels)
The Challenge of Jesus (condensed version of this book's arguments)

Then return to Jesus and the Victory of God for depth.

2. Limited Explicit Atonement Discussion

While Wright addresses Jesus' understanding of His death, he doesn't develop atonement theology as fully as some readers might expect. Questions like:

Exactly how did Christ's death satisfy divine justice?
How does the cross accomplish forgiveness mechanically?
What's the relationship between various atonement models?

...are treated more extensively in Fleming Rutledge's The Crucifixion or Wright's later work The Day the Revolution Began.

Wright's focus here is what Jesus thought He was doing—historically reconstructed. Systematic development of atonement theology requires supplementation.

3. Could Develop Cosmic Powers Theme More

Wright affirms Jesus' battle against Satan and the Powers, but doesn't develop the divine council worldview or territorial spirits as much as readers steeped in Michael Heiser's work might want.

Wright references:

Satan's defeat (the "strong man bound," Mark 3:27)
Demonic opposition (exorcisms as kingdom signs)
"Rulers of this age" (1 Corinthians 2:6-8)

But he doesn't extensively engage:

The fallen "sons of God" assigned to the nations (Deuteronomy 32:8-9)
Demons as disembodied Nephilim spirits (Genesis 6)
The Powers behind empires and ideologies (Ephesians 6:12)

For fuller development of this biblical cosmology, supplement with:

Michael Heiser, The Unseen Realm
Gregory Boyd, God at War
Walter Wink, The Powers trilogy

4. Methodological Debates

Wright's historical method—while rigorous—won't satisfy all scholars. Critics from both sides raise concerns:

Conservative critics: Some feel Wright is too willing to accept critical methods or question Gospel harmonization

Liberal critics: Some feel Wright is too quick to accept Gospel traditions as historically reliable

Wright occupies a mediating position: taking historical criticism seriously without skepticism, and taking Gospel testimony seriously without fundamentalism. This frustrates both extremes.

For Living Text readers, Wright's method is generally trustworthy—he follows evidence where it leads while maintaining high respect for Scripture's testimony.

Key Quotes Worth Memorizing

"The kingdom of God in Jesus' teaching was not about 'going to heaven when you die.' It was about God becoming King in and through the events concerning Jesus—supremely His death and resurrection."

"Jesus believed that the real battle was not against Rome but against the dark power that stood behind both Roman oppression and Israel's own unfaithfulness—Satan himself."

"The cross was not an accident or a tragic miscarriage of justice. It was the climax of Jesus' whole kingdom mission—the means by which evil would be defeated and God's reign established."

"To say 'Jesus is Lord' was to say 'Caesar is not.' This was the most revolutionary claim in the ancient world—and it still is."

"Jesus didn't come to rescue people from the world but to rescue the world itself. The resurrection inaugurates new creation, not escape from creation."

"The title 'Son of Man' in Jesus' usage combined suffering and vindication—He would represent Israel by going through judgment and emerging triumphant."

"The temple had failed its vocation to be the place where heaven and earth met. Jesus announced its destruction and offered Himself as its replacement."

Who Should Read This Book?

Essential Reading For:

Pastors preaching through the Gospels
Anyone wanting to understand Jesus historically and theologically
Students of New Testament scholarship
Readers confused by liberal versus conservative debates about Jesus
Those wanting deeper grasp of Jesus' Jewish context

Accessible To: Serious students willing to engage academic argumentation. Not for beginners, but motivated laypeople can work through it.

Pairs Well With:

N.T. Wright, The Resurrection of the Son of God (companion volume)
N.T. Wright, The Day the Revolution Began (accessible atonement theology)
Scot McKnight, The King Jesus Gospel (similar themes, more accessible)
Michael Heiser, The Unseen Realm (develops cosmic Powers theme)
Fleming Rutledge, The Crucifixion (comprehensive atonement theology)

Final Verdict: Why The Living Text Recommends This Book

Jesus and the Victory of God is paradigm-shifting—one of the most important books on Jesus written in the last 50 years. N.T. Wright has given the church a rigorous, historically credible, theologically rich portrait of Jesus that does justice to the Gospels' testimony while engaging critical scholarship seriously.

For Living Text readers, this book provides:

Historical grounding for seeing Jesus' mission as defeating the Powers
Exegetical warrant for Christus Victor theology rooted in Jesus' own self-understanding
Kingdom framework that makes sense of Jesus' entire ministry
Temple theology that supports the sacred space trajectory
Participatory soteriology rooted in union with Christ

Wright doesn't develop every theme we emphasize (divine council worldview, explicit atonement mechanics, apostasy warnings), but his work creates space for all of them. His demonstration that Jesus understood His death as cosmic battle where Israel's real enemies would be defeated aligns perfectly with our conviction that the cross accomplishes comprehensive redemption.

This is essential reading for understanding:

Who Jesus actually was (not liberal caricature or conservative abstraction but Israel's Messiah)
What Jesus thought He was doing (establishing God's kingdom through suffering and vindication)
Why Jesus went to the cross (to defeat evil and inaugurate new creation)
How the resurrection changes everything (new creation begun, Christ enthroned as Lord)

The book is dense and demanding, but it repays careful study. Wright shows us a Jesus who is:

More Jewish than we imagined (deeply embedded in Israel's story)
More revolutionary than we expected (directly confronting Rome and temple authorities)
More cosmic than we realized (defeating Powers, not just forgiving individuals)
More relevant than we knew (His kingdom mission continues through the Church)

This is the Jesus of the Gospels. This is the Messiah who saves us. This is the King we worship.

Highest Recommendation.

Thoughtful Questions to Consider

Wright shows Jesus understood His death as the means by which Israel's real enemies (Satan, sin, death) would be defeated. How does this cosmic framework change your understanding of the cross compared to viewing it only as personal forgiveness?
Jesus redefined the kingdom of God away from military conquest toward suffering servanthood. Where are you still tempted to seek God's kingdom through power, control, or violence rather than through sacrificial love and humble service?
Wright demonstrates Jesus' controversies arose because He claimed to embody Israel's restoration while pronouncing judgment on Israel's current structures. What structures in your life (religious traditions, cultural assumptions, political allegiances) might Jesus challenge or pronounce judgment on?
The resurrection vindicated Jesus' entire mission and inaugurated new creation. If new creation has genuinely begun, what difference should this make in how you live today? What would it mean to embody resurrection life in your ordinary circumstances?
Jesus' kingdom announcement demanded radical allegiance—following Him meant loving enemies, forgiving debts, sharing possessions, renouncing violence. Which of these demands do you find most difficult? What prevents you from living under Jesus' reign in that area?

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