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The Gospel means good news, but what makes it news? If the message has been around for 2,000 years, what could possibly be newsworthy about it? And what makes it good? Surely not the stories we hear of damnation, violence, and an angry God. Tom Wright believes many Christians have lost sight of what the ‘good news’ of the gospel really is. In Simply Good News, he shows how a first-century audience would have received the gospel message, what the ‘good news’ means for us today and how it can transform our lives.
A text-critical, literary, and theological investigation of Paul's use of Isaiah in his letter to the Romans. It situates Paul's reading of scripture within the milieu of early Jewish interpretive practices and places it in the particular context of his own mission to the Gentiles. This publication has also been published in hardback, please click here for details.
An Intertextual Commentary on Romans is an exhaustive treatment of the hundreds of Old Testament citations, allusions, and echoes embedded in Paul's most famous epistle. As many scholars have acknowledged, to understand Paul's engagement with Israel's Scriptures is to understand Romans. Despite this acknowledgment, there is a dearth of reference works in which the primary focus is how the Old Testament impacts Paul's argument from Romans 1:1 to 16:27. This four-volume commentary aims to provide just such a reference. The interplay between Romans and its vast sea of Old Testament pre-texts produces unstated points of resonance that illuminate Paul's rhetorical argument from the letter's opening to its closing doxology. Volume 1 examines the Old Testament pre-texts in Romans 1:1-4:25. Although the citations of Habakkuk 2:4 and Genesis 15:6 in this section of the letter often dominate intertextual discussions, several other Old Testament pre-texts, though often overlooked, support the intertextual subtext of the letter and thereby illuminate various features of Paul's argument. In this commentary, each of these pre-texts is examined from a variety of perspectives. The overarching aim of the commentary is to provide scholars, interpreters, and students with verse by verse analysis of how Israel's Scriptures impact almost every clause of Paul's most famous letter.
Eleven preachers with different gifts, backgrounds, and personal emphases show how they proclaim Christ from all the Scripture in a variety of contexts. Edmund P. Clowney (1917-2005), the late president and professor of practical theology at Westminster Theological Seminary, was a trailblazer of Christ-centered, redemptive-historical preaching. Through his classroom instruction, his publications, and his example as a preacher, he ignited in many seminary students and pastors a passion to preach Christ from all the Scriptures as the fulfillment and climax of God's plan of redemption. This collection of sermons is intended to illustrate how various preachers with different gifts, backgrounds, and personal emphases are working out in practice the homiletic principles they learned from Dr. Clowney. The volume, which includes sermons and introductory comments by editor Dennis Johnson, Tim Keller, Joseph "Skip" Ryan, and eight other contributors, enables readers to carry away both models and practical advice for preparing sermons that proclaim Christ across a broad spectrum of congregations and people groups.
Robert L. Plummer and John Mark Terry edit this collection of entry points into the missionary methods of the Apostle Paul. Conducting a major reappraisal of Roland Allen?s Missionary Methods: St. Paul's or Ours? Michael Bird, Eckhard Schnabel and others reconsider the relevance of Paul's missionary activities for the church today.
Paul's reading of the Old Testament continues to witness to the significance of reading the Old Testament in a Christian way. This study argues that a theological approach to understanding Paul's appeal to and reading of the Old Testament, especially Isaiah, offers important insights into the ways in which Christians should read the Old Testament and a two-testament canon today. By way of example, this study explores the ways in which Isaiah 40-66's canonical form presents the gospel in miniature with its movement from Israel to Servant to servants. It is subsequently argued that Paul follows this literary movement in his own theological reflection in 2 Corinthians 5:14-6:10. Jesus takes on the unique role and identity of the Servant of Isaiah 40-55, and Paul takes on the role of the servants of the Servant in Isaiah 53-66. From this exegetical exploration conclusions are drawn in the final chapter that seek to apply a term from the history of interpretation to Paul's reading, that is, the plain sense of Scripture. What does an appeal to plain sense broker? And does Paul's reading of the Old Testament look anything like a plain sense reading? Gignilliat concludes that Paul is reading the Old Testament in such a way that the literal sense and its figural potential and capacity are not divorced but are actually organically linked in what can be termed a plain sense reading.
From the Congregation for Catholic Education and the Congregation for the Clergy.
This is the only short book available that summarizes the role scripture played in Paul's thought. Accessibly written at undergraduate level, it outlines the key arguments in the debate. Written by an international expert on the subject, Paul and Scripture also contributes to contemporary Church discussions about the proper interpretation of scripture.
Suffering and exclusion are normal in a believer's life. At least they should be. This was certainly Jesus's experience. And it's the experience of countless Christians around the world today.No matter your social location or set of experiences, the biblical letter of 1 Peter wants to redefine your expectations and reinvigorate your hope.Drawing on years of ministry in a Muslim-majority nation, Elliot Clark guides us through Peter's letter with striking insights for today. Whether we're in positions of power or weakness, influence or marginalization, all of us are called to live and witness as exiles in a world that's not our home. This is our job description. This is our mission. This is our opportunity.A church in exile doesn't have to be a church in retreat.