Berossus and Genesis, Manetho and Exodus proposes a provocative new theory regarding the date and circumstances of the composition of the Pentateuch. Gmirkin argues that the Hebrew Pentateuch was composed in its entirety about 273-272 BCE by Jewish scholars at Alexandria that later traditions credited with the Septuagint translation of the Pentateuch into Greek. The primary evidence is literary dependence of Gen. 1-11 on Berossus' Babyloniaca (278 BCE) and of the Exodus story on Manetho's Aegyptiaca (c. 285-280 BCE), and the geo-political data contained in the Table of Nations. A number of indications point to a provenance of Alexandria, Egypt for at least some portions of the Pentateuch. That the Pentateuch, drawing on literary sources found at the Great Library of Alexandria, was composed at almost the same date as the Septuagint translation, provides compelling evidence for some level of communication and collaboration between the authors of the Pentateuch and the Septuagint scholars at Alexandria's Museum. The late date of the Pentateuch, as demonstrated by literary dependence on Berossus and Manetho, has two important consequences: the definitive overthrow of the chronological framework of the Documentary Hypothesis, and a late, 3rd century BCE date for major portions of the Hebrew Bible which show literary dependence on the Pentateuch.

Paul's letter to the young church in Rome has dramatically influenced Christians through the ages. It has been described as a 'gateway into heaven'. In this letter Paul gives a complete picture of the gospel - the fullest and grandest in the New Testament. His horizons are vast, taking in time and eternity, the past, present and future of humanity, and the great themes of justification, sanctification and glorification. This is the most personally rooted of John Stott's expositions, for he confesses to have re-encountered Paul's letter constantly throughout his Christian life. At the same time, her interacts with other commentators, some of whom are challenging interpretations that are time-honoured and traditional. He sees Romans as a Christian manifesto for our increasingly unstable world, emphasising the good news of freedom through Jesus Christ. Paul's vision of this freedom is astonishing. It overcomes ethnic conflict, the darkness of moral guilt, condemnation from God and alienation from others. It is a freedom to serve God and our neighbours in love.