Through exegetical studies of 1 Corinthians and Galatians, John Lewis shows how Paul synthesises theology and ethics - which interpreters frequently separate - as integrated aspects of Christian thinking and living. This fusion becomes evident in Paul's complex process of theological, moral reasoning that lies beneath the surface of his letters for which we have coined the phrase 'theo-ethical reasoning'. The book also examines how Paul encourages his churches to apply this theo-ethical reasoning in the community practice of spiritual discernment - a dialogical, comparative process of reasoned reflection on behaviour and experience. Through this practice of looking for life, community members are led by the Spirit as they reason together, attempting to associate the manifestations of new life with conduct that faithfully portrays Christ's self-giving pattern. This correlation of conduct with experience grounds Paul's own proclamation of Jesus Christ in word and deed. It also becomes the foundation for believers' faith and hope as they come to know Christ and experience the power of God. Thus, the book concludes that the practice of spiritual discernment by means of theo-ethical reasoning lies at the centre of Paul's religion.

*Uses both a narratological and historical-critical method to read these specific passages of Jeremiah *Demonstrates that the story of Jeremiah and Zedekiah is not the typical god prophet/bad king story found in much of prophetic literature and the Deuteronomic History *Provides an intertextual reading of the passages which connects Jeremiah to other figures in the Old Testament The book offers a narratological and intertextual reading of Jeremiah 37:1-40:6, a text that features the dynamic interaction between the prophet Jeremiah and King Zedekiah in the context of events surrounding the fall of Jerusalem. While there have been many literary studies of biblical texts, there has been little such work on the narratives in the book of Jeremiah. This fact is surprising since the Jeremianic stories are narrated in a lively and sophisticated manner and contain complex characters and vivid dialogue and action, reminiscent of texts in the Primary History which have received much more literary attention. Roncace's book begins to uncover the richness of the prophetic narratives in Jeremiah. The study focuses on issues of characterization and point of view as well as the text's connections with other passages in the book of Jeremiah and those beyond it, particularly the Deuteronomistic History. Roncace argues that the text develops complex images of both Zedekiah and Jeremiah. It is not a story of the good prophet and the bad king; times as chaotic and confusing as the final days of Jerusalem do not call for a black-and-white story. Rather the text invites both sympathy and criticism for Jeremiah and Zedekiah. Jeremiah is the embattled prophet of God; yet at times he appears deceptive and manipulative, more concerned about his own well-being than that of the people, and his message can be ambiguous and in the end is not fully correct. Zedekiah, for his part, appears receptive to Jeremiah's word and protects the prophet from others who would harm him; yet he is too irresolute to take any action to save the city. The ambiguity in the portrayals of both figures is further developed by intertextual connections. Jeremiah can be compared to Moses, the Rabshakeh, Daniel, Joseph, Samuel, Nathan, and Micaiah, while Zedekiah can be compared to the monarchs that correspond to these figures (Pharaoh, Hezekiah, Saul, David, and Ahab).

Suffering in Ancient Worldview investigates representative Christian, Roman Stoic and Jewish perspectives on the nature, problem and purpose of suffering. Tabb presents a close reading of Acts, Seneca's essays and letters and 4 Maccabees, highlighting how each author understands suffering vis-a-vis God, humanity, the world's problem and its solution, and the future. Tabb's study offers a pivotal definition for suffering in the 1st century and concludes by creatively situating these ancient authors in dialogue with each other. Tabb shows that, despite their different religious and cultural positions, these ancient authors each expect and accept suffering as a present reality that is governed by divine providence, however defined. Luke, Seneca and the author of 4 Maccabees each affirm that suffering is not humanity's fundamental problem. Rather, suffering functions as a cipher for other things to be displayed. For Seneca, suffering provides an opportunity for one to learn and show virtue. The author of 4 Maccabees presents the nation's suffering as retribution for sin, while the martyrs' virtuous suffering leads to Israel's salvation. For Luke, the Lord Jesus suffers to accomplish salvation and restoration for the world marred by sin and suffering, and the suffering of his followers is instrumental for Christian mission.

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Christians know that daily Scripture reading is an essential spiritual discipline. But sometimes opening the Bible Day in and day out can feel like a burden, rather than the joy and gift that it is. Spending a few minutes reflecting on the truths found within God’s word can strengthen your faith, help you resist sin, and inspire you to live for the eternal, unshakeable kingdom of God.

The ESV Everyday Gospel Bible features 365 daily devotional commentaries by Paul David Tripp embedded within the full ESV Bible text that follows an annual Bible reading plan. Along with gospel-rich introductions to each book of Scripture, Tripp highlights 120 doctrinal sidebars throughout, applying each to everyday life. The Bible concludes with 12 full-length articles in the back addressing real-life struggles such as anxiety, pride, sexuality, money, marriage, parenting, church, and work. Journeying with readers through a rich study of God’s Word, Tripp leads believers into a daily experience of the rescuing and renewing grace of God.

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This work investigates the social dynamics within the Corinthian community and the function of Pauls argumentation in the light of those dynamics. The models of Victor Turner and Mary Douglas, cultural anthropologists, guide the inquiry. Gordon concludes that the conflict in 1 Corinthians 7 arose as the result of two antithetical views of the root metaphor, In Christ all are children of God, no male and female. One group supported a kinship system based on patrilineal marriage and hierarchical community structures. A second group demanded that an egalitarian sibling relationship should order the community. Paul attempts to persuade both factions that their commitment to each other and to him is primary. His arguments encourage each group to reconsider the absoluteness of its stance and to learn to live with ambiguity.

An investigative study into where, how and why Luke interacts with Isaiah. References to Isaiah occur at key points in the narrative, typically introducing the mission of main characters and outlining or summarising the overall plot, suggesting that Luke utilises Isaiah as part of his interpretive framework. The overarching theme drawn from Isaiah appears to be the servant's mission to bring salvation to all people (Isa 49:6). Luke's careful selection and radical interpretation of Isaianic texts highlights surprising aspects of this theme. These include the nature and scope of salvation, the necessary suffering role of the Messiah and its connection with the proclamation of salvation, and the unexpected response to the message by Israel and the nations. Mallen's study rehabilitates the importance of the servant motif for Luke, not in terms of atonement or as a christological title but rather in supplying the job description for Jesus' messianic mission and that of his followers.

This book is an incisive look at how the Word originated in Africa, how this mass continent was the Cradle of Civilization and more succinctly the factual Birthplace of Christianity. What a magnificent and mind challenging work which will impact the seminary world and religious praxis from Alexandria to Oxford University and the libraries in Princeton Theological Seminary. Dr. Phillips reveals exclusively without doubt, that Jesus is the Savior of humanity nevertheless; he brusquely brushes the canvasses of our minds with facts such as how, the majority of European artists and Bible commentators painted and described the majority of biblical characters, including God, as Caucasian over centuries. This has the consequence historically, of excluding black people from being an ingredient of scripture, leaving various people of color to query the Bible's relevance to them. The title and contents of "Bringing the Word from Africa," promotes a surety of African ancestry confirming the many misnomers which took place, purposely excluding the thought of "dark skin color."

Using both his background in interpreting biblical research and his interest in word-puzzles, nationally known journalist John Dart "decodes" the Gospel of Mark, with explosive results. Dart uses ancient, puzzle-like writing devices called "chiasms," which are found throughout Mark, to reconstruct the original Gospel. By the presence or absence of these chiasms, he identifies sections of the Gospel that were added by a later editor, and he recovers passages from the Secret Gospel of Mark (a work discovered in 1958) that the pattern of chiasms indicates had been deleted from canonical Mark.

Nelson Estrada examines the apostles' transformation of status from followers to leaders in Acts 1-2. He challenges the common view that Acts 1:12-14 is the preparation for the coming of the Spirit in Acts 2, and that the sole purpose of Acts 1:15-26 is to set the number of the aposties at twelve-in line with Jesus' prophecy in Luke 22:30. Instead, Estrada reads Acts 1:12-14 and 1:15-26 as primarily propagandistic in nature. He argues that these pericopes promote the leadership integrity of the apostles by attempting to win the support of the women disciples and Jesus' family and then, through Judas' excommunication, extirpation, and replacement, to win that of the 120 disciples.

This study explores the dynamics of violence within John's Gospel, focusing on the portrayal of the character of Jesus. It offers an understanding of the Johannine Jesus that counters the traditional model of a serene figure who maintains sovereign control over his environment. Establishing the prevalence of material indicating opposition to Jesus, it argues that his experience and perception of victimization are key to his identity. Furthermore, it is suggested that Jesus colludes with his victimizers, raising the issue of who is responsible for his betrayal and death. Drawing on the disciplines of victimology, literary criticism and liberation theology, the work comprises targeted exegesis of substantial portions of the Gospel, revealing the prominence of the theme of violence and raising a number of christological questions.

John Goldingay is widely respected as a brilliant scholar and gifted communicator by Christians of all major denominations

This volume fills an important lacuna in the study of the Hebrew Bible by providing the first comprehensive treatment of intertextuality in Job, in which essays will address intertextual resonances between Job and texts in all three divisions of the Hebrew canon, along with non-canonical texts throughout history, from the ancient Near East to modern literature. Though comprehensive, this study will not be exhaustive, but will invite further study into connections between Job and these texts, few of which have previously been explored systematically. Thus, the volume's impact will reach beyond Job to each of the 'intertexts' the articles address. As a multi-authored volume that gathers together scholars with expertise on this diverse array of texts, the range of discussion is wide. The contributors have been encouraged to pursue the intertextual approach that best suits their topic, thereby offering readers a valuable collection of intertextual case studies addressing a single text. No study quite like this has yet been published, so it will also provide a framework for future intertextual studies of other biblical texts.