I keep making the point that the New Testament is a situated theological engagement with the historical narrative of the people of God. As such it is a work both of memory and of imagination: it addresses the present in the light of what has happened and what will happen.
It seems a good idea, therefore, to set out a rough outline of the relevant period—basically, in my view, the period from the decree of Cyrus permitting the Jews to return to Jerusalem to Constantine’s Edict of Milan, by which Christianity was legalized. Modern evangelicalism has a very poor sense of history. We have somehow persuaded ourselves that the New Testament can be read perfectly well in more or less complete isolation from the historical substrate which it presupposes at every point. That is because we are only really interested in theology. I want to challenge that bias. What follows is very incomplete and is not very exciting in itself—I’ve made little attempt to work the Jesus story into it. But it should not be read merely as optional background material. It shares the same narrative foreground space as the New Testament itself.