The topic of this book is to scholars what Uranus was to Scientists before 1781. The ignorance of astrologers about the existence of Uranus before 1781 does not negate the factuality of its being. This is similar in the case of the Servant of God in John. His predicates are there, although the title is missing. Scholars and epochs have witnessed researches and contributions in the Gospel of John. Many see aspects of the Servant of God in John. But just as Uranus could not be seen but its existence was proven because of its effects on the orbits of the other planets, so the Servant of God of the Fourth Gospel could not be seen as a title but its effects on the other christological titles of the gospel indicate its reality in the gospel. The author's approach is purely exegetico-theological.

The history of scholarship narrates a complicated past for the interpretation of the -Shepherd Discourse in the Fourth Gospel. Both the internal and contextual integrity of John 9: 39-10: 21 have been compromised by a misapplied analogy dividing the passage into a parable and explanation structure, and by reading models that favor historical approaches. As a result, the images and figures encountered in the discourse have not been allowed their full imaginative impact and the tendency is to look outside the Gospel for their referents and explanations. The meaning of the -Shepherd Discourse lies not in its relation to the rest of the Fourth Gospel, but to that which is imported into the narrative. Moreover, its function as the discourse to chapter 9, and in the whole of the Gospel, is overlooked. Lewis employs the strategy of rereading, borrowed from literary theory, to address the internal integrity of the discourse and the relationship of the discourse to the rest of the narrative. The literary phenomenon of rereading highlights the interconnectedness of the whole of the discourse and allows all of the imagery to be assessed at a figurative level. Rereading also foregrounds the function of John 9: 39-10: 21 as the discourse to the healing of the blind man in chapter nine, and calls attention to the importance of the -Shepherd Discourse for the interpretation of the Fourth Gospel, especially the often-ignored image of Jesus as the door. This book suggests that rereading is necessitated by the Gospel itself as a fundamental feature of its unique theological expression."

This is the latest release in Enduring Word Media's commentary series by David Guzik. David Guzik's commentaries are noted for their clear, complete, and concise explanation of the Bible. Pastors, teachers, class leaders, home study groups, and everyday Christians all over the world have found this commentary series remarkably helpful.

What was life like among the first Christians? For the last thirty years, scholars have explored the historical and social contexts of the New Testament in order to sharpen their understanding of the text itself. This interest has led scholars to focus more and more on the social features of early Christian communities and less on their theologies or doctrines.

Scholars are keen to understand what these communities were like, but the ritual life of early Christians remains largely unexplored. Studies of baptism and eucharist do exist, but they are very traditional, showing little awareness of the ritual world, let alone the broader social environment, in which Christians found themselves. Such studies make little or no use of the social sciences, Roman social history, or the archaeological record.

This book argues that ritual was central to, and definitive for, early Christian life (as it is for all social orders), and explores the New Testament through a ritual lens. By grounding the exploration in ritual theory, Greco-Roman ritual life, and the material record of the ancient Mediterranean, it offers new and insightful perspectives on early Christian communities and their cultural environment. In doing justice to a central but slighted aspect of community life, it outlines an alternative approach to the New Testament, one that reveals what the lives of the first Christians were actually like.

In this book, Stanley E. Porter offers a unique, language-based critique of New Testament theology by comparing it to the development of language study from the Enlightenment to the present. Tracing the histories of two disciplines that are rarely considered together, Porter shows how the study of New Testament theology has followed outmoded conceptual models from previous eras of intellectual discussion. He reconceptualizes the study of New Testament theology via methods that are based upon the categories of modern linguistics, and demonstrates how they have already been applied to New Testament Greek studies. Porter also develops a workable linguistic model that can be applied to other areas of New Testament research. Opening New Testament Greek linguistics to a wider audience, his volume offers numerous examples of the productivity of this linguistic model, especially in his chapter devoted to the case study of the Son of Man.

This volume presents a detailed case for the plausible literary dependence of the Gospel of Mark on select letters of the apostle Paul. The book argues that Mark and Paul share a gospel narrative that tells the story of the life, death, resurrection, and second coming of Jesus Christ "in accordance with the scriptures," and it suggests that Mark presumed Paul and his mission to be constitutive episodes of that story. It contends that Mark self-consciously sought to anticipate the person, teachings, and mission of Paul by constructing narrative precursors concordant with the eventual teachings of the itinerant apostle-a process Ferguson labels Mark's 'etiological hermeneutic.' The book focuses in particular on the various (re)presentations of Christ's death that Paul believed occurred within his communities-Christ's death performed in ritual, prefigured in scripture, and embodied within Paul's person-and it argues that these are all seeded within and anticipated by Mark's narrative. Through careful argument and detailed analysis, A New Perspective on the Use of Paul in the Gospel of Mark makes a substantial contribution to the ongoing debate about the dependence of Mark on Paul. It is key reading for any scholar engaged in that debate, and the insights it provides will be of interest to anyone studying the Synoptic Gospels or the epistles of Paul more generally.

In the biblical tradition revelation from God is frequently mediated through certain gifted individuals. Disclosure and hiddenness are both integral to revelation and this study explores how Matthew presents Jesus as a true discerner of revelation and how he seeks to persuade his readrs to accept the truth of his claim. Discemment of revelation is a significant motif running through Matthew's Gospel, relating closely to other aspects of his theological dynamic. This is explored by examining the background in the Old Testament and early Jewish literature, model discemment (Jesus), fragile discemment (Peter) and failed discernment (opponents). A general composition critical approach is taken, although insights from literary criticism are also used, especially to explore literary devices familiar in the apocalyptic and wisdom traditions which Matthew uses as persuasive tools.

This study develops the thesis that the Epistle to the Hebrews uses temporal oppositions as an important literary and theological device within its discourse. It provides a detailed analysis on the lexical field of time and the temporal lines of sense in the Epistle. In addition to the traditional historical-literary methods, the author applies elements from modern linguistics, reader-response theory, and hermeneutics. By using temporal contrasts, this Epistle obtains a clear delineation of the present eschatological status of the Christian community, and creates a forceful exhortation to live according to our stance in history.

This study deals with the structural and exegetical relationship between pre-existence and incarnation in the dynamics of John's Prologue (John 1:1-18). It discusses the point in the narrative at which the shift from the pre-existent Logos to the incarnate Christ takes place and, therefore, the perspective from which the individual parts of the passage (vss. 1-5; vss. 6-13; vss. 14-18) should be interpreted. By making a detailed and comprehensive analysis of the text and evaluating all contrasting views on the subject, the book shows the essential chronological order of the narrative, whose climax (vss. 14-18) is not the announcement of the incarnation proper, but rather a profound theological reflection on the significance of that event based on the covenantal traditions of the exodus story and later prophetic expectations.

The apocalyptic discourse of Mark 13 predicts that cataclysmic events will occur within the generation of Jesus' contemporaries, but readers today know these events have not taken place. Paul Ricoeur's hermeneutics enables a reader to understand this text as a presentation of truth rather than as a failed prediction. Ricoeur argues that the meaning of a text is not defined by the author's intention nor by the reader's reception, but by the text itself. Therefore, although Mark 13 was originally understood literally, today's reader is able to read it as metaphor, and to discern latent meaning that is present in the text. As Ricoeur explains, metaphor associates previously unrelated concepts and creates new, multiple meanings. In doing, metaphor is able to present truth, not as a verifiable presentation of the world, but as a novel manifestation of the world. Mark 13 functions as metaphor because of a double dissonance: first between the configured world of the text and the lived world of the reader, and second between claim that Jesus is able to predict when the events will take place (v. 30) and the assertion that he is not able to do so (v. 32). One option for the metaphorical meaning that Mark 13 offers for today's reader is the perception of the presence of forces that challenge and subvert powers which appear to be dominant, and which deceive, destroy, and persecute. This book will appeal to two sets of readers. First, scholars who study New Testament apocalyptic texts and the eschatological expectations of the early church will appreciate a new approach to a challenging subject matter. Second, Ricoeur scholars who focus upon the religious aspects of his work will enjoy the employment of his interpretive approach on a Biblical genre that has heretofore receive only cursory attention.

Most of Paul's letters, especially First Corinthians, were written in the context of conflict with troublemaking opponents and the social dilemma at the Lord's Supper in Corinth. First Corinthians provides a unique glimpse into the social custom of the Christian congregation in a Greaco-Roman environment during the early years of the Christian Church. Much effort has gone into reconstructing what happened at the Lord's Supper and the social issues that were involved. More recently, attention has focused on the Corinthian congregation itself and how Paul solved the issue of idol food and dining in a pagan temple.

This book demonstrates that the encounter between Christianity and various African cultures gives rise to a number of problems for Africans who become Christians. It draws attention to certain traditional African beliefs and practices that seem to be incompatible with Christianity and create problems for Africans who embrace Christianity. Against this background it argues for the need to inculturate Christianity. It contends that in this exercise African Christianity can learn from the attempts at inculturation found in the New Testament times and in the early church. It offers examples of how the early church sought to make use of non-Christian categories of thought and elements in its articulation of the Christian message and in worship. It suggests a few areas of Ghanaian and African life where inculturation could and should take place. These include funeral rites, widowhood rites, child-naming rites, the rites of marriage, libation and christology. It concludes by offering some guidelines for use in the process of the inculturation of Christianity in Africa today.

Jesus Becoming Jesus presents a theological interpretation of the Gospels of Matthew, Mark and Luke. Unlike many conventional biblical commentaries, Weinandy concentrates on the theological content contained within the Synoptic Gospels. He does this in the light of the Church's doctrinal and theological tradition, particularly in keeping with the Second Vatican Council's Dogmatic Constitution, Dei Verbum. Weinandy accomplishes this through a close reading of the individual Gospels themselves as well as observing their theological relationship to one another. His interpretation of the Gospels also brings to the fore the theological significance of God's revelation that is contained within the Old Testament which, likewise, shows how theological themes contained within Matthew, Mark, and Luke are found and developed within the Gospel of John, the Pauline Corpus and other New Testament writings. This original theological interpretation focuses primarily on the events narrated with the Synoptic Gospels-the conception and birth of John the Baptist and Jesus, Jesus's baptism and temptations, his miracles, Peter's profession of faith and Jesus' transfiguration, Jesus' triumphal entrance into Jerusalem with the subsequent passion and resurrection narratives. Within the theological examination of these salvific events, Jesus teaching is likewise discussed, particularly concerning the Beatitudes and his relationship to the Father and the Holy Spirit. The overarching theme of this book, as the title suggests, is that Jesus, being named Jesus, throughout his public ministry and particularly in his passion, death, and resurrection, is enacting his name and so becoming who he is-YHWH-Saves. Jesus Becoming Jesus offers a singular, vibrant, and luminous reading of the Synoptic Gospels; one that reveals the theological depth and doctrinal sophistication contained within Matthew, Mark and Luke.

The historical claims of the New Testament--that Jesus performed miracles, fulfilled prophecy, died and rose again, and ascended into heaven--come to us as received tradition, and we receive them in faith, trusting that the New Testament is indeed an inspired collection of writings, that it indeed tells us the truth. Increasingly, the reliability of not just the New Testament but really any document of history is called into question. If everyone writes from a point of view and with an agenda, can we reasonably expect any historical account to be objective--to tell us the truth? In this newly revised edition of Is the New Testament Reliable? Paul Barnett defends the task of the historian and the concept of history. He then addresses questions about the New Testament of importance to people of faith and skeptics alike: How close in time are the New Testament documents to the life of Jesus? Why should we believe the writings of "biased" early Christians? Were any of the writers of the New Testament books eyewitnesses to the events it records? How can we know that what was originally written has not been altered through the centuries? It is no small thing to trust ancient claims, but Barnett shows that we can take confidence in the New Testament, for it tells us the truth.

Radio messages from J. Vernon McGee delighted and enthralled listeners for years with simple, straightforward language and clear understanding of the Scripture. Now enjoy his personable, yet scholarly, style in a 60-volume set of commentaries that takes you from Genesis to Revelation with new understanding and insight. Each volume includes introductory sections, detailed outlines and a thorough, paragraph-by-paragraph discussion of the text. A great choice for pastors - and even better choice for the average Bible reader and student! Very affordable in a size that can go anywhere, it's available as a complete 60-volume series, in Old Testament or New Testament sets, or individually.

This book examines in detail the use of the pronominal adjective Π a/?/ (« all, each, every) in the Greek New Testament, focusing on how syntactical patterns and the semantic value of words or phrases it modifies are factors determining its sense and scope. These findings are applied to the interpretation of several debated passages in the New Testament.

This book illustrates how the macro-structure of the « body of Romans essentially follows that of the diatribes in Epictetus's Discourses. As in Discourses, the diatribe in Romans begins with the thesis (1.16-17), then follows an indictment (1.18-32) and dialogues with a fictitious second-person singular in chapter two. Arguments with the mē genoito formula dominate the middle part of the diatribe. In the middle of chapter eleven, the phase changes back to dialogues with the second-person singular. The ending of the diatribe Romans also, like Discourses, includes cynic and hyperbolic statements (14.21 and 14.23). Thus, the « body of Romans should not be read as a real letter, but as a diatribe that was distributed in Paul's school-room and later appropriated as a letter. This teaching was not directed to a specific group of people, viz., the Christians in Rome, but rather intrinsically universalized. Therefore, its message is intrinsically more powerful for us.

Theologians today are facing a crisis of identity. Are they members of the academy or the church? Is it still possible to be members of both? In God and the Teaching of Theology, Steven Harris argues a way through the impasse by encompassing both church and academy within the umbrella of the divine economy. To accomplish this, Harris uses St. Paul's description of this economy in the opening chapters of his first letter to the Corinthians. Through Paul's discussion of wisdom, the Spirit, and the apostles' role in sharing that divine wisdom, theologians of the patristic, medieval, and Reformation eras found a description of their own work as educators; they discovered that they too had roles within the same divine economy. This book thus offers a rich description of the teaching of theology as part of God's own divine pedagogy, stretching from God the teacher himself, through the nature of students and teachers of theology, to the goal of this pedagogy: human salvation in the knowledge of God. In addressing the current identity crisis of theology faculties, Harris looks backward in order to chart a way forward. His book will appeal to academic theologians, and to theological and church educators, pastors, and Christians interested in the relationship between academic study and their faith.

'The Practice of the Body of Christ' begins a conversation between "apocalyptic" interpretations of the Apostle Paul and "virtue ethics" interpretations. It argues that the human actor's place in Pauline theology has long been captive to theological concerns foreign to Paul and that we can discern in Paul a classical account of human action, an account that Alasdair MacIntyre's work helps to recover. Such an account of agency helps ground an apocalyptic reading of Paul by recovering the centrality of the church and its day-to-day Christic practices, specifically, but not exclusively, the Eucharist. Miller first offers a critique of some contemporary accounts of agency in Paul in the light of MacIntyre's work. Three exegetical chapters then establish a "MacIntyrian" re-reading of central parts of the Letter to the Romans. Finally, a concluding chapter offers theological syntheses and prospects for future research.

Dennis Horton highlights the shape and function of the death-and-resurrection motif by applying William Freedman's criteria of a literary motif to the Acts narrative. By analyzing the statements about death and resurrection together with the examples of this messianic pattern among the experiences of major and minor characters, the motif becomes clear. This central theme then becomes intensified through contrast with a secondary motif, that of death and decay. Death and Resurrection provides a clear example of a biblical motif and how it develops and functions within the narrative, serving as a valuable guide for future studies of biblical motifs. The work also supplies a needed balance between the extremes of past and present Lukan scholarship by considering the combined effect of suffering and renewed life within a single motif. Both the statements and actions of the characters reveal the importance of the two elements for Lukan theology and soteriology. The function of the motif derives from its usage within the narrative and proves insightful for gaining a better understanding of the aesthetic quality of the story while simultaneously showing how the narrator skillfully wields the motif to provide encouragement to the followers of "The Way," to issue a warning to would-be persecutors, and to deliver an evangelistic message to potential converts such as the "God-fearers." The messianic pattern of death and resurrection becomes a heuristic tool that the narrator carefully applies to create a potent motif with a multifaceted message for a growing and often suffering Christian community.

Writing in an accessible and anecdotal style, Tom Wright opens up to us the wisdom of the letters of James, Peter, John and Judah (Jude). A vital resource for every church and every Christian, these letters are full of clear practical advice for Christians. Written for those new to the faith, they warn of the dangers and difficulties a young Christian community would face both within and without, while revelling in the delight of budding faith, hope and life. Today, these letters are just as relevant as they were two thousand years ago. They continue to help Christians to live with genuine faith in a complex modern age.

This innovative study makes a major contribution to the long scholarly discussion of the problematic geography of "Mark's Gospel". Using both modern spatial theory and an exhaustive review of ancient evidence, Stewart demonstrates how Mark's spatial perceptions reflect Greek, Roman and Jewish understandings of human geography. He addresses Mark's editorial and compositional control over the geographic presentation of Jesus' ministry, ultimately arguing that in Mark, Jesus offers a unique spatial practice.

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If you are hungry for God, The Passion Translation will help you encounter his heart and know him more intimately. Fall in love with God all over again.

Content Benefits:

• Over 500 new footnotes
• Over 500 revised footnotes
• Updated text
• 16 pages of full-colour maps locating and identifying:
• Jesus' birth, early years, ministry and last days
• major New Testament stories
• every epic journey of the Apostle Paul
• the missions of Philip and Peter
• the early church and seven churches of Revelation
• political background to New Testament events
• the territory of the Roman Empire
• the Holy Land today and in the time of Jesus
• In-depth footnotes with insightful study notes, commentary, word studies, cross references, alternate translations
• Introductions and outlines for each book
• Two-column format
• Contemporary font
• Font size - 9 pt
• Premium Bible paper
• Matte lamination
• Special debossing
• Spot UV gloss
• Smyth-sewn binding
• Ribbon marker

A translation of many of the forbidden books of the Bible banned by the Council of Nicene, including the Gospels of the Infancy of Jesus, translated and published by William Wake, Archbishop of Canterbury 1716-1737. Less than a century before, William Tyndale had been executed by the church for daring to translate the Bible into English. Wake believed that many, if not most, of these passages were historically accurate, even those showing the young Jesus in a less than sympathetic light. The Fascination of Lost Scripture continues to be of great interest to Bible Scholars and Lay People.