Here Robert Jenson offers a systematic theologian's careful reading of the Song of Songs. Jenson focuses on the overt sense of the book as an erotic love poem in order to discover how this evocative poetry solicits a theological reading. Jenson finds a story of human love for God in this complex poetic book and offers a commentary that elucidates and inspires.

Interpretation: A Bible Commentary for Teaching and Preaching is a distinctive resource for those who interpret the Bible in the church. Planned and written specifically for teaching and preaching needs, this critically acclaimed biblical commentary is a major contribution to scholarship and ministry.

No two works in the Pauline Epistles resemble each other as closely as Colossians and Ephesians. Often recognized for their majestic tone and powerful theological statement, Colossians and Ephesians also present many challenges of interpretation. Most commentaries on these letters seem preoccupied with the same few issues, particularly the question of authorship. As MacDonald addresses these classic questions, she offers a fresh perspective on Colossians and Ephesians by making use of insights from the social sciences. Moreover, by paying attention to subtle differences between the two letters, she brings their distinct perspectives into sharp relief.

MacDonald highlights the interplay between Colossians and Ephesians and the social life of New Testament communities. She illustrates how the texts reflect ancient cultural values and are influenced by particular aspects of community life such as worship and household existence. In particular, she reflects on the issues faced by these communities as they formed institutions and interacted with the society around them. She shows the struggles of the New Testament communities to survive and maintain a distinct identity in first-century society.

Chapters under "Colossians" are Greeting (1:1-2)," "Thanksgiving for the Colossians (1:3-8)," "Prayer on Behalf of the Colossians (1:9-14, )" "The Christ-Hymn (1:15-20),""Application of Hymn to the Situation in Colossae (1:21-23)," "Paul's Authority in Colossae and Laodicea (1:24-2:7)," "Debate with the Opponents: The Power of the Risen Christ (2:8-15)," "Debate with the Opponents: Warnings Against Ascetic Practices (2:16-23)," "New Life in Light of the Resurrection (3:1-4)," "Ethical Guidelines for a New Life (3:5-17)," "The Households of Believers(3:18-4:1)," "Prayer, Mission, and Contact with Outsiders (4:2-6)," "Conclusion: Personal Notes and Greetings (4:7-18)."

Chapters under "Ephesians" are "Greeting (1:1-2)," "Blessing (1:3-14)," "Thanksgiving and Prayer (1:15-23)," "The Consequences of Life Together with Christ (2:1-10)," "The Unity of Jews and Gentiles Created by Christ (2:11-22)," "The Apostle as Interpreter of the Divine Mystery (3:1-13)," "Prayer and Doxology (3:14-21)," "The Unity of the Spirit (4:1-16)," "The Sons of Disobedience and the Children of Light (4:17-5:20)," "The Households of Believers (5:21-6:9)," "Doing Battle with Evil (6:10-20)," "Conclusion: Personal Matters and Final Blessing (6:21-24)."

"Margaret Y. MacDonald is a professor in the department of religious studies at St. Francis Xavier University in Nova Scotia.""

This work employs an eclectic mix of structuralist and post-structuralist theories in a doomed attempt to discover the symbolic logic at work in Zechariah 1-8's surreal narrative world. Lengthy analyses of Zechariah's intra- and intertextual logic, or lack thereof, are presented. It is finally concluded that Zechariah lacks a concrete symbolic logic, defies grammatical conventions and is 'unreadable' as it stands-and always was this way. One suggestion is that it was the intent of the author, conceived of in a postmodern way, to produce such a work. It is finally concluded that the 'post-prophetic' age of Hebrew literature has much in common with the postmodern.

The nature of Lukan christology has been much debated in recent years, with scholars claiming the pre-eminence of such categories as Lord, Prophet, Christ, or Isaianic Servant. In the present work the author examines one major theme within Luke's christology, that of the coming king from the line of David. A study of the Lukan birth narrative and the speeches in Acts reveals that Luke shows a strong interest in this royal-messianic theme, introducing it into passages which are introductory and programmatic for his christology as a sermon, portraying Jesus in strongly prophetic terms. The author seeks a synthesis of these seemingly conflicting royal and prophetic portraits in Luke's interpretation of the Old Testament book of Isaiah. When Isaiah is read as a unity, the eschatological deliverer is at the same time Davidic king (Isa. 9.11), suffering servant of Yahweh (Isa. 42-53), and prophet herald of salvation (Isa. 61), leading God's people on an eschatological new exodus. On the basis of this synthesis the christology of Luke-Acts is seen to be both consistent and unified, forming an integral part of Luke's wider purpose in his two-volume work.

The books of Jeremiah and Ezekiel contain the majority of the biblical accounts of prophetic sign-actions. By analysing these two prophets' actions according to the terms and concepts used in studies of nonverbal communication and rhetoric, this work seeks to bring conceptual and terminological clarity to the discussion of prophetic sign-acts and to enhance the perception of the prophets as persuasive communicators. Rather than prophetic sign-acts being viewed as having a magical derivation or as being inherently efficacious in bringing about what they portray, the sign-acts are viewed as being primarily forms of nonverbal communication whose purpose was to have a persuasive impact upon spectators.

Using Luke's own prologue as the guideline for his commentary, Fred B. Craddock calls attention to the continuities between Jesus and his heritage in Judaism and the church after him. Like Luke, Craddock assumes the reader is not only a believer but also a leader in the community of faith.

Interpretation: A Bible Commentary for Teaching and Preaching is a distinctive resource for those who interpret the Bible in the church. Planned and written specifically for teaching and preaching needs, this critically acclaimed biblical commentary is a major contribution to scholarship and ministry.

In the Old Testament, an anointed one would be a king or a member of the temple hierarchy, such as a priest or a Levite. In the New Testament, Paul introduced an entirely different understanding of Christ. A Christ of God was anyone anointed with the life of God as His offspring, whether or not that the person was aware of being a child of God. The word "Christian" applied only to those who chose to be born again by being raised from the dead. Thus, we must let go of the life we have been living in order to take on the life of God. We are then a Christ of God, just as Jesus was a Christ of God. In a detailed study of this concept, the Reverend Canon George Cummings contextualizes his lifelong reading and study of the Scriptures, following the thread of the message of the Gospel from its origin in the Old Testament to its triumphant re-emergence and re-signification in the writings the New Testament. Drawing upon his years of reflection and use of Greek text, Cummings posits a conception of the presence of God as Christ in us, so that we might live the life of God as it is revealed in the person of Jesus, the Messenger of the New Covenant.

In the midst of bad news, can there be any hope? The story of Ruth takes place when the Israelites are living in the Promised Land. But instead of obeying God, they are rebelling against his rule. When they cry for deliverance, God sends them a judge. The judge dies, and the people become even more corrupt than their ancestors. Brutality and immorality abound. We focus on an ordinary woman called Naomi and her family. We witness her joys and sorrows, but more importantly, God's amazing providence in her situation. The book of Ruth is written into a whirl of social, religious and moral chaos. It is a reminder that there is hope, that a remnant of true faith remains and that God continues to work in the lives of ordinary people. The book points forward to King David who would lead the people wisely. But ultimately it points to Jesus, the great Son of David - the hope of nations, the light of the world and the prince of peace. Part of the Food for the Journey series offering daily devotionals from well-loved Bible teachers at the Keswick Convention in an ideal pocket-sized format - to accompany you wherever you go.

Paul's letter to the Galatians, sometimes known as the Magna Carta of Christian liberty, is central to the understanding of the relation of Paul and the Law and is packed with crucial historical, social and theological material. Philip F. Esler provides a detailed and accessible interpretation of the text, which draws on contemporary and modern literary models. He outlines the problems often associated with reading Galatians, the context of the text, the rhetoric of the text and the intercultural and social implications of Galatians. Galatians includes comprehensive indices of ancient sources and modern sources, detailed references and an appendix discussing Paul's attitude to the Law in Romans 5.20-21. Galatians presents a succinct and emminently readable analysis of a dense and important New Testament text.

Readers of all persuasions have a tendency to privilege simple interpretations over complex, unsettling, readings. The more fraught the issue, the more often we find in the history of interpretation that a simple reading has been generated that masks its complexity. 'Longing for Egypt and Other Unexpected Biblical Tales' explores seven cases of textual complexity masked by simple readings. One chapter uncovers a counter-intuitive longing for Egypt alongside the Exodus account of liberation from persecution. Another shows how what appears to be a critical attitude in the Bible towards other gods may reflect inner-Israelite tensions rather than some principled antipathy toward others. Yet another confronts the praise of God as a perfect king with the use of the language of divine kingship as a vehicle for constructive criticism. All seven chapters share a focus on the formation of identity. Arguably the Bible's most sensitive subject, for its authors and for present-day readers, this topic has generated a host of simple readings that conceal immense complexity.

The first part of this collection is devoted to one of the key questions of the 'Synoptic Problem': the literary and christological relationship between Mark and Q. The second part deals with the 'Third Quest' for the historical Jesus, concentrating on his teaching and its cultural context. These interrelated themes each attract detailed analysis of their methodology as well as their impact on New Testament studies generally, providing a very useful introduction to the state of research in these important fields.

Although many scholars consider Luke 17:22-37 to be "the most important eschatological passage in Luke-Acts, " few agree on the precise meaning of the enigmatic proverb which forms its conclusion (Luke 17:37). Generally, Jesus' logion is taken to convey a macabre image of impending judgement. However, this study offers fresh literary, redactional, and historical evidence to suggest that Luke recast Jesus' saying in order to describe something much more glorious -- the deliverance of the elect. Examination of the material elsewhere in Luke-Acts corroborates Luke's expectation of an ethereal reunion, and suggests that this hope constitutes the most characteristic feature of Lukan eschatology.

In his commentary on the letter of James, Hartin offers a unique approach toward understanding a much-neglected writing. Refusing to read the letter of James through the lens ofPaul, Hartin approaches the letter in its own right. He takes seriously the address to the twelve tribes in the Dispersion" (1:1) as directed to Jews who had embraced the message of Jesus and were living outside their homeland, Israel. At the same time, Hartin shows how this letter remains true to Jesus' heritage. Using recent studies on rhetorical culture, Hartin illustrates how James takes Jesus ' sayings and performs them again in his own way to speak to the hearers/readers of his own world.

Hartin examines the text, passage by passage, while providing essential notes and an extensive explanation of the theological meaning of each passage. The value of this commentary lies in its breadth of scholarship and its empathic approach to this writing. The reader will discover new and refreshing insights into the world of early Christianity as well as a teaching that is of perennial significance.

"Patrick J. Hartin was born and raised in Johannesburg, South Africa. He studied at the Gregorian University in Rome and is an ordained priest of the Diocese of Spokane, Washington. He holds two doctorates in Theology: in Ethics and in the New Testament, both from the University of South Africa. Presently he teaches courses in the New Testament and in Classical Civilizations at Gonzaga University. He is the author of eleven books, including: "Apollos" (Paul's Social Network series), "James of Jerusalem "(Interfaces series), and"James, First Peter, Jude, Second Peter" (New Collegeville Bible Commentary series), al published by Liturgical Press.""

This book argues that literary features and ritual dynamics within the book of "Leviticus" enlighten each other. The first two chapters establish that one may read "Leviticus" as a coherent literary work and define the genre of "Leviticus" as 'narrativized ritual,' a complex blending of descriptive narrative and prescriptive ritual. In conversation with Catherine Bell, they present several aspects of the text that are ritualized and show how this ritualization implies a negotiation of power relations among participants.The third and fourth chapters examine the first half of "Leviticus", both the legal sections in Lev. 1-7 and 11-15 and the narratives in Lev. 8-10 and 16. These sections alternate between establishing the ritual system and exposing gaps and ambiguities in that system. Chapter 5 turns to the second half of Leviticus, traditionally called the Holiness Code. The ritual language found in this section is less formal and precise, mirroring the way in which the concept of holiness is expanded and extended to the whole people. As this material concludes the book, it relativizes and democratizes the strict ritual system contained in the first half.Over the last 30 years, this pioneering series has established an unrivalled reputation for cutting-edge international scholarship in Biblical Studies and has attracted leading authors and editors in the field. The series takes many original and creative approaches to its subjects, including innovative work from historical and theological perspectives, social-scientific and literary theory, and more recent developments in cultural studies and reception history.

A story of a judge who sacrifices his virgin daughter is of course an issue both in ethics and in gender studies. Such is the biblical narrative of Jephthah. Sjoberg undertakes a comparative analysis of six different versions of the Jephthah narrative: the biblical tale in the book of Judges, the Jewish telling in Pseudo-Philo's Liber antiquitatum biblicarum (first century CE), Josephus's report in his Jewish Antiquities (also first century CE), Handel's oratorio Jephtha (1751), the British author E.L. Grant Watson's novel A Mighty Man of Valour (1939), set in Australia, and the short story by the Israeli novelist Amos Oz, 'Upon This Evil Earth' (1981). Five main interpretative strategies are uncovered in this remarkable analysis: condemnation, identification, glorification, alienation and censure. Each strategy affects in different ways the reader's assessment of power relations within the story and the reader's own willingness to change. In a final move, Sjoberg embarks on a critical discussion of the programmes of Elizabeth Schussler Fiorenza and Daniel Patte for an ethics of biblical interpretation. Sjoberg advocates an interpretative pluralism, arguing that biblical studies should stand in the service of the general public.

God Meant It For Good traces the stages of Joseph's life as he matures from a young and impetuous man to one who is prepared to leave his own vindication with God. It presents a case study in total forgiveness exemplified by Joseph's reconciliation with his brothers and applies it to Christian living today. This classic book will challenge, provoke, transform and excite, as the God who taught Joseph to love, forgive and serve, is the God who meant it for good.

2 Maccabees is a Jewish work composed during the 2nd century BCE and preserved by the Church. Written in Hellenistic Greek and told from a Jewish-Hellenistic perspective, 2 Maccabees narrates and interprets the ups and downs of events that took place in Jerusalem prior to and during the Maccabean revolt: institutionalized Hellenization and the foundation of Jerusalem as a polis; the persecution of Jews by Antiochus Epiphanes, accompanied by famous martyrdoms; and the rebellion against Seleucid rule by Judas Maccabaeus. 2 Maccabees is an important source both for the events it describes and for the values and interests of the Judaism of the Hellenistic diaspora that it reflects - which are often quite different from those represented by its competitor, 1 Maccabees.