This detailed examination of the "Torah" (the first five books of the Bible) lays particular emphasis on the role and character of the Torah's transcendent God, as its central protagonist. Viewing both the 'Torah' and its God as purely human creations, humanist Jordan Jay Hillman seeks in no way to devalue this hugely influential book. His aim instead is to reinterpret it as a still vital text that used theistic means appropriate to its time to inspire people toward their worthiest human purposes. It is thus for its 'timeless themes' rather than its 'dated particularities' (including its model of a transcendent God) that we should honour the 'Torah' in our time as both the wellspring of Judaic culture and a major influence on Christian and Islamic ethics and morals. From his humanist perspective and his background as a lawyer and professor of law at North-western University (now emeritus), Hillman offers many insights into the narrative and wide-ranging legal code of "Genesis", "Exodus", "Leviticus", "Numbers", and "Deuteronomy"- including their many contradictions and anomalies. His analysis draws on a broad scholarly consensus regarding the 'Documentary Theory', as it bears on the identities and periods of the Torah's human sources. This thorough explication of an often misunderstood ancient text will help humanists, and many theists alike, to appreciate the rich moral, ethical, and cultural heritage of the 'Torah' and its enduring relevance to our time.

In Jeremiah 12:5 God says to the prophet, "If you're worn out in this footrace with men, what makes you think you can race against horses?" We all long to live life at its best-to fuse freedom and spontaneity with purpose and meaning. Why then do we often find our lives so humdrum, so unadventuresome, so routine? Or else so frantic, full of activity, but still devoid of fulfillment? How do we learn to risk, to trust, to pursue wholeness and excellence-to run with the horses instead of shuffling along with the crowd? In a series of profound reflections on the life of Jeremiah the prophet, Eugene Peterson explores the heart of what it means to be fully and genuinely human. In his signature pastoral style, he invites readers to grasp the biblical truth that each person's story of faith is completely original. Peterson's writing is filled with humor and self-reflection, insight and wisdom, helping to set a course for others in the quest for life at its best. This special commemorative edition includes a preface taken from Eric Peterson's homily at his father's memorial service.

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.

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.

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.

Truth matters. The apostle Paul's passion for truth runs throughout his Pastoral Letters - that it may be faithfully guarded and handed on. John Stott is at pains to convey Paul's passionate concern for the future of the gospel, and for younger pastors charged with its care. Contemporary culture, John Stott points out, is being overtaken and submerged by relativism and pluralism - an attitude that all so-called 'truth' in fact can make no demand that others be converted to its particular view. The apostle's unambiguous commitment to the definite truth of the gospel is in stark contrast to the contemporary spirit, and his concern for its future needs to grip us today.

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.

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.

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.