Isn't it full of regressive views? Didn't it condone slavery? Why look to the Bible for guidance on how to have a more just society? But Timothy Keller sees it another way. In Generous Justice, Keller explores a life of justice empowered by an experience of grace: a generous, gracious justice. Here is a book for believers who find the Bible a trustworthy guide as well as those who suspect that Christianity is a regressive influence in the world.Keller's church, founded in the eighties with fewer than one hundred congregants, is now exponentially larger. More than five thousand people regularly attend Sunday services, and another twenty-five thousand download Keller's sermons each week. A recent profile in New York magazine described his typical sermon as "a mix of biblical scholarship, pop culture, and whatever might have caught his eye in The New York Review of Books or on Salon.com that week." In short, Timothy Keller speaks a language that many thousands of people yearn to comprehend. In Generous Justice, he offers them a new understanding of modern justice and human rights.

    It would seem nothing has changed. Today 'born again Christians' fill churches that are seen as ineffectual at best, and even characterised by the 'mosaic' generation as 'unchristian'.The term 'born again' has been devalued both in society and in the church. Those claiming to be 'born again' live lives that are indistinguishable from those who don't; they sin the same, embrace injustice the same, covet the same, do almost everything the same.Being 'born again' is now defined by what people say they believe. The New Testament however defines Christians very differently."When Jesus said to Nicodemus, "You must be born again" (John 3:7), he was not sharing interesting and unimportant information. He was leading him to eternal life... If he does that for you (or if he already has), then you are (or you will be) truly, invincibly, finally alive." John Piper

    But you might not love what you think.In this book, award-winning author James K. A. Smith shows that who and what we worship fundamentally shape our hearts. And while we desire to shape culture, we are not often aware of how culture shapes us. We might not realize the ways our hearts are being taught to love rival gods instead of the One for whom we were made. Smith helps readers recognize the formative power of culture and the transformative possibilities of Christian practices. He explains that worship is the "imagination station" that incubates our loves and longings so that our cultural endeavors are indexed toward God and his kingdom. This is why the church and worshiping in a local community of believers should be the hub and heart of Christian formation and discipleship.Following the publication of his influential work Desiring the Kingdom, Smith received numerous requests from pastors and leaders for a more accessible version of that book's content. No mere abridgment, this new book draws on years of Smith's popular presentations on the ideas presented in Desiring the Kingdom to offer a fresh, bottom-up rearticulation. The author creatively uses film, literature, and music illustrations to engage readers and includes material on marriage, family, youth ministry, and faith and work. He also suggests individual and communal practices for shaping the Christian life.

    He takes cues from preachers and teachers down through the ages, setting key doctrines of creation, the person and work of Christ, and life in the Spirit into a simple framework of the Christian life. A rich and enjoyable read on the basic beliefs of Christianity that avoids dumbing down its profound and life changing truths.

    A vast array of scholars contributed to the large, developing complex of ideas and trends that now serves as the foundation of contemporary discussions on interpretation. In A Brief History of Old Testament Criticism, Mark Gignilliat brings representative figures—such as Baruch Spinoza, W.M.L. de Wette, Julius Wellhausen, Hermann Gunkel, and others—and their theories together to serve as windows into the critical trends of Old Testament interpretation in the modern period. This concise overview is ideal for classroom use. It lays a foundation and provides a working knowledge of the major critical interpreters of the Old Testament, their approaches to the Bible, and the philosophical background of their positions. Each chapter concludes with a section For Further Reading, directing students to additional resources on specific theologians and theories.

    Some Christian leaders believe we should cast off the Old Testament now that we have the New. Carmen Joy Imes disagrees. In this warm, accessible volume, Imes takes readers back to Sinai, the ancient mountain where Israel met their God, and explains the meaning of events there. She argues that we've misunderstood the command about "taking the Lord's name in vain." Instead, Imes says that this command is about "bearing God's name," a theme that continues throughout the rest of Scripture. Readers will revisit the story of Israel as they trudge through the wilderness from a grueling past to a promising future. The story of Israel turns out to be our story too, and you'll discover why Sinai still matters as you follow Jesus today.

    Wolters spells out the structure of a reformational worldview and its significance for those who seek to follow the Scriptures. Wolters begins by defining the nature and scope of a worldview, distinguishing it from philosophy or theology, and noting that the Christian community has advanced a variety of worldviews. He then outlines a Reformed analysis of the three fundamental turning points in human history – Creation, the Fall, and Redemption – concluding that while the Fall might reach into every corner of the world, Christians are called to participate in Christ's redemption of all creation.

    According to the traditional view, that destiny will involve unending conscious torment in hell. However, believers are increasingly questioning that understanding, as both unbiblical and inconsistent with the character of God revealed in the Scriptures and in the man Jesus Christ.This internationally acclaimed book--now fully updated, revised, and expanded--carefully examines the complete teaching of Scripture on the subject of final punishment. It concludes that hell is a place of total annihilation, everlasting destruction, although the destructive process encompasses conscious torment of whatever sort, intensity, and duration God might require in each individual case."I commend this book warmly. It is likely to remain a standard work to which everyone engaged with this issue will constantly return."-Richard BauckhamEmeritus Professor of New Testament StudiesUniversity of Saint Andrews, Scotland"The Fire That Consumes has long been recognized as one of the most thorough and compelling statements available of the view that the destiny of the unsaved will be final destruction rather than eternal torment. In this new edition, Edward Fudge provides extended engagement with traditionalist critics and an overview of developments in the last thirty years ensuring that it will remain a definitive work on the issue for years to come." -John R. FrankeTheologian in ResidenceFirst Presbyterian Church of AllentownEdward William Fudge is a Christian theologian, Bible teacher, author, and, for more than twenty years, a practicing attorney.

    The second edition of this Old Testament reference source focuses on the various books of the Bible, reflecting on each in terms of its own cultural and historical relevance.

    Michael Heiser examines the ancient context of Scripture, explaining how its supernatural worldview can help us grow in our understanding of God. He illuminates intriguing and amazing passages of the Bible that have been hiding in plain sight. You'll find yourself engaged in an enthusiastic pursuit of the truth, resulting in a new appreciation for God's Word. Why wasn't Eve surprised when the serpent spoke to her? How did descendants of the Nephilim survive the flood? Why did Jacob fuse Yahweh and his Angel together in his prayer? Who are the assembly of divine beings that God presides over? In what way do those beings participate in God's decisions? Why do Peter and Jude promote belief in imprisoned spirits? Why does Paul describe evil spirits in terms of geographical rulership? Who are the glorious ones that even angels dare not rebuke? After reading this book, you may never read your Bible the same way again

    Though there is currently a large body of material on the theological interpretation of Scripture, most of it is highly specific and extremely technical. J. Todd Billings here provides a straightforward entryway for students and pastors to understand why theological interpretation matters and how it can be done. / A solid, constructive theological work, The Word of God for the People of God presents a distinctive Trinitarian, participatory approach toward reading Scripture as the church. Billings's accessible yet substantial argument for a theological hermeneutic is rooted in a historic vision of the practice of scriptural interpretation even as it engages a wide range of contemporary issues and includes several exegetical examples that apply to concrete Christian ministry situations.

    Sandra Richter gives an overview of the Old Testament, organizing our disorderly knowledge of the Old Testament people, facts and stories into a memorable and manageable story of redemption that climaxes in the New Testament.

    Because of the cultural distance between the biblical world and our contemporary setting, we often bring modern Western biases to the text. For example:When Western readers hear Paul exhorting women to "dress modestly," we automatically think in terms of sexual modesty. But most women in that culture would never wear racy clothing. The context suggests that Paul is likely more concerned about economic modesty--that Christian women not flaunt their wealth through expensive clothes, braided hair and gold jewelry.Some readers might assume that Moses married "below himself" because his wife was a dark-skinned Cushite. Actually, Hebrews were the slave race, not the Cushites, who were highly respected. Aaron and Miriam probably thought Moses was being presumptuous by marrying "above himselfWestern individualism leads us to assume that Mary and Joseph traveled alone to Bethlehem. What went without saying was that they were likely accompanied by a large entourage of extended family.Biblical scholars Brandon O'Brien and Randy Richards shed light on the ways that Western readers often misunderstand the cultural dynamics of the Bible. They identify nine key areas where modern Westerners have significantly different assumptions about what might be going on in a text. Drawing on their own crosscultural experience in global mission, O'Brien and Richards show how better self-awareness and understanding of cultural differences in language, time and social mores allow us to see the Bible in fresh and unexpected ways. Getting beyond our own cultural assumptions is increasingly important for being Christians in our interconnected and globalized world. Learn to read Scripture as a member of the global body of Christ.

    By a study of these models, and of the societies they represented, Jordan is able to set forth the Biblical view of the world and of historical change and progress, and make relevant and important applications to the present day.

    Simply put, they are promises, agreements, or contracts. But how do they translate into faith and the reading of Scripture? Are covenants merely elements of a narrative? Or do they represent something more? And what are the eternal implications of "cutting" a covenant with God?In God of Promise, author Michael Horton unwinds the intricacies of crucial covenant concepts, showing how they provide a significant organizational structure for all of Scripture. They give us a context in which to understand the voices and message of the biblical narrative. They provide life with a goal and history with a meaning.Whether you're a pastor, ministry leader, or professor, God of Promise will give you a new understanding of covenants and covenant theology, providing a framework for an important theological concept."Thought is packed tight in this masterful survey of the covenantal frame of God's self-disclosure in Scripture, and for serious students it is a winner."--J. I. Packer, professor of theology, Regent College"God of Promise is a rigorous and articulate defense of a traditional view of covenant theology. Dr. Horton's federalist emphasis gleans from well-established Reformed writers while adding his own highly readable and insightful commentary."--Bryan Chapell, president, Covenant Theological Seminary"Michael Horton has brought covenant theology to life in a way which engages modern thought and appeals to contemporary students and pastors alike. His book is a clear guide to an essential topic."--Gerald Bray, Anglican professor of divinity, Beeson Divinity School, Sanford University