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This story-oriented recovery book unfolds the back-story of redemption in Exodus to show how Jesus redeems us from the slavery of abuse and addiction and restores us to our created purpose, the worship of God.
This monumental commentary on the book of Revelation, originally published in 1999, has been highly acclaimed by scholars, pastors, students, and others seriously interested in interpreting the Apocalypse for the benefit of the church. Too often Revelation is viewed as a book only about the future. As G. K. Beale shows, however, Revelation is not merely a futurology but a book about how the church should live for the glory of God throughout the ages -- including our own. Engaging important questions concerning the interpretation of Revelation in scholarship today, as well as interacting with the various viewpoints scholars hold on these issues, Beale's work makes a major contribution in the much-debated area of how the Old Testament is used in the Apocalypse. Approaching Revelation in terms of its own historical background and literary character, Beale argues convincingly that John's use of Old Testament allusions -- and the way the Jewish exegetical tradition interpreted these same allusions -- provides the key for unlocking the meaning of Revelation's many obscure metaphors. In the course of Beale's careful verse-by-verse exegesis, which also untangles the logical flow of John's thought as it develops from chapter to chapter, it becomes clear that Revelation's challenging pictures are best understood not by apparent technological and contemporary parallels in the twentieth century but by Old Testament and Jewish parallels from the distant past.
Dostoyevsky's antisemitism, manifested in his writings of the 1870s, seems to contradict his humanism, and many critics have tended to dismiss it as a marginal detail of the writer's views. Argues, however, that antisemitism held an important place in Dostoyevsky's ethical system, and was linked to his vexed relationship with Christianity. Notes that he staunchly held three ethical principles: sanctity of children, incompatibility of ethics with utilitarianism and calculation, and the view that every kind of authority was bound by the same moral strictures as individuals. Thus, he could not accept a God who had sacrificed his "son" or a redemption brought about by the suffering of a child (Jesus). Dostoyevsky invented the image of a Jew onto whom he could project everything that was unacceptable to him in religion and Western ethics. He considered the "merchant ethics" of both liberalism and socialism to be a Jewish idea and, in particular, regarded the politics of the "Jew" Disraeli as an embodiment of such ethics: to sacrifice innocent Balkan Slavs in the name of supreme political principles. In the 1870s, Dostoyevsky increasingly contrasted the Russian conception of God and compassion for the weak with the Jewish-Western "merchant God" and the idea of obtaining benefits for one person from the suffering of another, innocent person. He developed a conception of principal opposition between things Russian and things Jewish.
"This book uses the superhero theme to present Christ crucified in a way that readers may never have seen Him before. But Jesus is not merely another myth on the fantasy shelf in the library or on the movie screen. His story is historical fact! And Christ's superhero errand to rescue fallen mankind brings together the important elements in all hero stories. Jesus' sojourn of salvation will be examined in the Scriptures yet conveyed in storytelling language. This glory story of Christ will enlighten readers as to why Jesus is the only hero the world ever truly needed-or ever will need"--
Is God changeable? Does He have different gospels for different people? The story of redemption takes you behind the scenes in the struggle between God and Satan. It explains how the conflict began, what the issues are, and how the outcome is already assured. It traces the theme of God's relationship with man from the garden of Edan to the return of Christ and beyond.
The divine inspiration of Scripture may be confidently affirmed from Paul's epistles. However, it is hard to find such an explicit approach from Jesus and the Gospels. In this NSBT volume, Matthew Barrett argues that Jesus and the apostles have just as convictional a doctrine of Scripture as Paul or Peter, but it will only be discovered if the Gospels are read within their own canonical horizon and covenantal context.
In the distance, a figure, just barely a speck on the horizon, slowly approaches his boyhood home. He hasn't been there in years and is nervous about showing his face. Years ago he wished his father would drop dead, took his share of an inheritance, and lived a shameful life. With all the wealth squandered, his desperate poverty has driven him back to his father's house. At the same time, an elderly man, distinguished and handsomely dressed, sees a far-off silhouette. Could it be? he thinks to himself, not daring to let his hopes up, refusing to believe his son would ever come home. But what is a vague, repressed hope becomes the undeniable truth that his long-lost son draws near. He runs recklessly to meet him. Grace for You, taken from Dr. John MacArthur's best-selling book A Tale of Two Sons, explains the hidden dynamics of Jesus' most well known parable, The Parable of the Prodigal Son. It gives you a brief but powerful look into the homecoming of the son, the unthinkable response of the father, and the often overlooked truth about the older brother who spurns his return. In these pages you will rediscover the depths of god's redemption.
From providence and miracles to resurrection and intercessory prayer, Edwards shows how a basically noninterventionist model of divine action does justice to the universe as we know and also to central convictions of Christian faith about the goodness of God, the promises of God, and the fulfillment of creation. Here is wonderfully lucid theology supporting an excitement of how God is at work in the universe.
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