Brandon Crowe’s book, The Hope of Israel: The Resurrection of Christ in the Acts of the Apostles, is a thorough exploration and discussion of the theological implications of the theme of the resurrection in Acts. Crowe’s main thesis is that the resurrection is central to the apostles’ preaching and as such provides a unifying theme for the theology of Acts.The book is split into two main parts, each with four chapters. The first part sets the context for the study (“The State of the Question: The Resurrection in Acts”) before an exegetical exploration of the theme in the material associated with Peter (ch. 2), Paul (ch. 3), and the other voices in Acts (ch. 4). The second part addresses the theological significance of the resurrection in Acts with chapters on the resurrection and the Historia Salutis, the Ordo Salutis, as an Apologia Pro Scriptura, and the resurrection of Acts in early Christianity. The book is rounded off with a bibliography and three indexes (Scripture/ancient writings, authors, and subjects).The opening chapter reviews previous study of the resurrection in Acts, arguing that this is a widely acknowledged but seldom-studied theme in the book. In particular, previous discussion of the resurrection in Acts has focused on things such as the history of the event and not on the theological significance of the theme. So, while Crowe acknowledges the significance of the historical questions surrounding the resurrection and Acts, he is more interested in the literary and theological significance of the theme.The second chapter explores the resurrection as presented in the material associated with Peter. It focuses on this speech at Pentecost (2:14–16), where the resurrection is understood to demonstrate that Jesus is both Lord and Christ, but also discusses the link between the resurrection and the restoration of the lame man’s life (3:1–26). Further, Crowe explores the place of the resurrection in Peter’s discussions with the Sanhedrin (4:1–31; 5:17–42) and more briefly how the resurrection demonstrates that Jesus is the Lord of all, even the Gentiles (chs. 10–11; 15:7–11).The third chapter follows the same pattern but this time focusing on Paul and the resurrection. The longest chapter of the book starts with the observation that it is the risen Jesus who appears to Paul to commission him to be an apostle (9:1-22), before giving way to a lengthy discussion of Paul’s speech in Pisidian Antioch and its ramifications (13:16–41). This sets the context for exploring the resurrection in Paul’s speech in Athens (17:16–34) and then his missionary journeys (chs. 13–21), defense speeches (chs. 21–26), and arrival in Rome (chs. 27–28).The fourth chapter considers the other places where the resurrection occurs as a theme in Acts, which are not connect to Peter or Paul. These include James (Acts 15), Stephen (Acts 7), Philip (Acts 8), and some other possible incidental occurrences.Having completed the exegetical exploration of the theme of the resurrection in Acts, Crowe turns in the second part to synthesize this material with an eye to four theological areas. In ch. 5, Crowe explores how his exegetical conclusions fit within the Historia Salutis. That is, Crowe argues that the resurrection demonstrates that Jesus accomplishes salvation and brings salvation history to a climax. He explores topics such as Lukan eschatology, the gift of the Spirit, and the changes that the resurrection brings to issues such as the temple, observance to the law, and global mission.If the fifth chapter focused on the place of the resurrection in the history of salvation, the sixth chapter discusses the more existential issue of the resurrection’s place in the order of salvation for the individual (the Ordo Salutis). After defining the Ordo Salutis, Crowe examines the effects of the resurrection on the forgiveness of sin, the doctrine of justification, and the role of the Spirit.The seventh chapter explores the relationship between the resurrection and Luke’s use of the OT. After a very good synthesis of the Lukan material, the chapter argues that “Luke’s pervasive use of the Old Testament in support of the resurrection serves as an apologia pro scriptura” (p. 149). The final chapter unpacks the role of the resurrection and Acts in Early Christianity’s formation of the canon. It presents a view that Acts and the resurrection provide coherence to the rest of the NT.This is a clearly written, well structured, and engaging work. Crowe’s knowledge of both the exegetical and theological issues involved in interpreting Acts is evident on every page. He forcefully mounts his case and guides the reader through the sea of secondary literature with skill. While Crowe’s indebtedness to a reformed biblical theology is evident, it does not determine his exegetical or theological conclusions.One of the potential difficulties with a work such as this is losing the forest for the trees, but this is no problem for Crowe. In fact, in line with Crowe’s central thesis, the reader gains a much greater appreciation of Acts as a whole through the focus on the theme of the resurrection. This in itself suggests that Crowe’s thesis, that the resurrection is central to Acts, is a valuable observation.The one area of the book where I felt the thesis was extended too far was in his chapter on the resurrection as Apologia Pro Scriptura. While acknowledging the observation that the Scriptures are quoted to explain/understand the resurrection, I found the evidence for the reversal of the logic (that the resurrection vindicates the authority of the Scriptures) less convincing. That is, the exegetical evidence for the Scriptures being on trial in Acts and/or the evidence for the reason the Scriptures were quoted in the context of the resurrection in order to validate the Scriptures, was insufficient.Overall, this is an excellent book that the deserves a wide reading—not just in the academy but among thinking lay Christians. It would suit any undergraduate studies on Acts, especially those that do not assume knowledge of Greek and are aimed to give an overview of Acts and its theology.